s 


m 


) 


PRINCETON,  N.  J. 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


Division . 

Secliott 

Number 


11^ 


AScRiPTURE  Interpretation* 

THEISM: 

PROPHECY: 

O  R, 

Prophetical  Differtation. 

PREDICTING  and  DECLARING 

The  Coming  of  the  expeded  Messiah,  in  the 
Character  of  LORD  and  KING}    - 

THE 

Setting  up  of  a  National  C^eocrctcyj  in  the 

Calling  of  the  JEWS,    and    Redemption 

of  the  GENTILE  Church. 


PART       L 

■I.        ■ — *» 

CONSISTING    OF 

An  Aftro*Theological  Unfolding  of  certain 

formerly  obfcure,   but  highly- interefting  and 

capi.al  Points  of  b  O  C  T  RIN  li,. 

Adapted  to  the  prefent  Crifis  of  AffaiRS* 

By     J  ^  ^.  w  i  ka  gl  i  £^ 
» 

X  Jo-HN  iv.  1. — -Belitve  not  every  Spirit,  hut  try  the  Sfirtit 
whether  they  are  of  God  ;  becauj'e  many  Julje  i:  lophett  ari 
gone  out  into  the  /;  orld. 

Rev.  ii.  25,  26,  27. — But  that  Tuhich ye  have  air :ady,  hold 
'  faji  till  I  come .     And  he  that  overcomdh,  and  keeteth  rny 

*"  li^ork  unto  ihe  End,  to  him  will  1  give  Power  over  che  ha- 
tiotts ;  (and  he  J  nail  rule  them  with  a  Rud  of  Iron  ;  as  the 
Vejjels  oj  a  Potter  J  halt  they  be  broken  to  SJnversJ  even  at  I 
reeciveii  of  viy  kather. 

PHILADELPHIA: 

Printed    for    the    A  U  T  H  O  R» 
MDCCLXIII. 


Q^ 


'/ 


f 


ERR  A  TA; 


^hthe  Introdu(fVion   p.  ir.  1.  24-  for  on  read  or.  p.  ij.l.  2'4>» 
for  have  read  how.  p.  jj.  for  G/i/.  III.  17.  read  27.  p.40.  I. 
19.   for  Matfh.  XVI.  read  XV.  and  for  Ai«r^.  VIII.  reacf 
Vir.  p.  n-  '.  24.    r-  Revel.  XVIII.  8-  p.7S-l-9.  for  H^*. 
p.  54.  1.19.  for  facfliry  read  fan diicy. 
Chap.IjXiI.ip. read  29. p.  120.]. }.  forGlory  readGIorificatioir^ 
p.  126.    1.29.  for  Siibftance  read  Sudenance,  p.  132. 1.  29- 
infra  for  Matth.  III.  20.  read  XXIII.    5.  p.  ijg.   infra  foe 
p/^r  iXXXI,io.read20.p.  141.  infra  1.  38.  lor  P/.  XXXI* 
26,  read  20.  p.  144.  infra  1.  }. for  vers  io.rcad4,  p.i^}- 
1.  7.  for  6.  read  16.  p.  156, 1,  the  laft  for  5.   read   111.  *c£ 
for  XIX. read  19.   p.  i  57.  infral.  10.  LX.  readLXI,  p.  159, 
1.  laft  for  I  Cor,  I.  zi.  read  21.   p.  167.  1.  7.  for  fliew  read 
tell.   pi69.U  I?,  for  Af<»«/7.  XII- read  XVII.  p.   189.  L 
ao.   fo     Reveiy.  read    VI.  p.  196.  1.  21.    read  feniibJa 
•within  himfelf.  p.   in, I.  ij.   for  him  read  gave  him. p. 
220.  infra  1.  i.  for   14.  read  4.  p.  221.I.  2.   read  the  Trea 
o;  Life,  p  228-  1.  9.  read  henceforth,   p,  242.  1.  9.  for  Luks 
XX.   rendXXII.  and   fot  II.   leadXI.  p.  287.  1-    17.  read 
•with,  p,  288.  1.4J  .  forV.  read  IV.  p.  290.  1.  i.   read  25. 
p.  194.  1.  ij.  for  infolenc  read  inlolently.  p.  jo2.  1.  ij. 
leai    was    about,     p.  304.1.19.    for  would    reaJ   could, 
page    II.  line  20.  dele  lincc  and  for    is  read  being,    p, 
14.1.18.  for  Cafe    cad  Caufe.    p.  19.  1.  19.  rcaddcludon, 
p.  17.  1.  17.    for    the  read  a.  p.  22.  I.  17.  for  Diftribution 
read  orderly  Diftribution.  p.  21,  1.  25.  for  and  read  the. 
p.  26.1,  8'forreprefents,  readdidrcprefenr.  p.  79.  I.4.   foe 
beginning  read  begetting,  p.  94.  1.  16.  and  17.  read  alto- 
gether unwarrantable,  p.  97.1.  5.  for  previous  read  precious 
p.  i24.infral.  24.  read  Titulating.  p,i  50. 1.25.  for  but  read 
fo.  p.  1 6  J.  1.8.  for  IV.  read  XL.  and  1,  19.  for  the  Spirit  read 
Spirit,  and  1.20,  fot  Trinity  read  tlie  Trinity,  p.  166. 1- 
9.  for  extern.1l  Men  read  the  external  Man.  p.  181.  1.  i4«i 
for  firft  read  full.  p.  183.   1.  i,tead  thedefiniteScnfe.p.  185- 
1.  9.   for  now  read  new.  p.  187.   I.19.  for  and  new  Nama 
lead  and  in  the  Stone  a  new  Name  written,  and  1.  20.  foi: 
revealeth  read   rcceiveth.    p.  188.   h  7-  icad  is  perfeci:  is 
<omc.  p.  244.  1.17.  for  underltanding  read  undert.ikin^, 
j».  26J.  1.  8'_  ff^r   then  read  rherc.  p.  273.1.  4.  for  whofoc. 
Vcr  rcadeth  it  read  who  fo  readcth.  p,  joo,  1.  31.  for  now 
rtad  none.  p.  j^i.  1,  26,  dele  of. 


CONTENTS. 

Tbe    INTRODUCTION. 
CHAP.    I. 
An    ENQUIRY  concerning  the 
Lawfulnefs  of  feeking  the  Know- 
ledge of  Future  Things. 

CHAP.     II. 

A  Continuation  of  the  propofed 
E  N  QJJ I  R  Y. 

CHAP.    III. 

A  Continuation  of  the  propofed 
E  N  Q^U  I  R  Y. 

CHAP.    IV. 

The  Myjlery  opened,  in  the  Profecu- 
tion  of  the  propofed  ENQUIRY, 

CHAP.    V. 

A  more  full  Revelation  of  the  Myf- 
tery^  together  with  a  fubfequent 
Difcourfe,  by  way  of  Differtation 
upon  the  Passions. 

CHAP.     VL 
CREATION. 


C  O  N  T  E  N  T  S. 

CHAP.  VII. 
P R O VI D E N C E  ;  the  bringing 
to  a  Birth  4^f  a  MAN-CHILD, 
who  is  to  rule  all  Nations  with  a 
ROD  of  IRON,  and  is  caught 
up  unto  God  and  to  his  Throne. 
Rev.  xii.   5. 

;  CHAP.    VIII. 

The  PR  E  S  C  I  E  N  C  E  of  Deity  . 

confidered,  in  order   to  a  more 
.  full  Explication   of  the  Scripture 
Prophecies  concerning  the  bring- 
ing to  a  Birth  of  a  MAN-CHILD. 

CHAP.     IX. 

The  OMNISCIENCE   of   Deity 
confidered,    in  order  to  a  more 
full  Explication    of    the   former 
\ProphecieSy  concerning  the  bring- 
ing to  a  Birth  of  a  MAN-CHILD. 

LASTLY,     , 
A    PO  STSCRI  PT,    by   the 

Way  of  an  Essay  upon  the  Signs 
of  the  T'hnes* 


A     LESSON 


T 


K 


ISAIAH     XXVIir.     9— ^-2p. 

"VV/H  O  M  fhall  he  teach  Knowledge?  And  whom 
W     fh  llhemaketouncierftand  Uodrine?  7hew 
/W  ^''^  weaned  from  the  Miik,  a>id  drawn  fro.a 
the  Breafts» 

For  Precepr  mufl-be  upon'Precepr,  Precepr  upon 
Precepr,  Line  upoa  Line,  Line; upon  Line,  herein 
littie  and  there  a  lirdc. 

F  ;r  w-rh  flammerins;  Lips,  and  another  Tongue 
will  he  (peak  to  this  People. 

To  whom  he  faid,  This  is  the  Refl:  rrherervhh  ye- 
may  caufe  the  Weary  ro  reft,  and  tiiis  ts  the  Rehelh*. 
iug  :  Yet  they  would  not  hcar.- 

Butthe  Wocci  of  the  LORD  wss  unto  them,   Pre- 
cept'uponPrecept,  Ptecept  upon  Precept,  Line  up- 
on Line,   Line  upon  Line,  here  a  little  ^W  dierc  a. 
Iktlej  that  they  might  go  and  fill  backward,  and 
be  broken,  and  fnared,   and  taken. 

Wherefore  hear  the  Word  of  the  LORD,  yc 
fcornful  Men. — - 

Bccaufe  ye  have  faid,  Wehavc.made  a  Covenant 
with    Deaths  and  with  Hell  are  vve  at  Agreement  ;• 
when  the  overflowing  Scourge  ihall  pats  through,; 
if  fhall  not  come  unro  us ;  fur  vve  have  made  Lies, 
our  Refuge,,  and  under  Faifhood  have  we  hid  our- 
fcivcs. 

Therefore  thus  faith  the  Lord  GOD,  Behold,  I 
lay  in  Zion  for  a  Foundation:  a  Stone,  a  tried  Stone,,', 
a. precious  Corner- ^r^;;^,  a  fure  Foundation:  Hs. 
that  believeth,  (h.di  not  make  hafte. 

J'idgmentaho  wiill  lay  to  the  L'ne^  aid  Ri^.;h- 
taoufnefs  to  the  Plummet,  and  the  Hail  (Inl!  (w.ep. 
aw.iy  the  Re^ug-  of  Lies,  and  the  Wactrs  fhillover- . 
Spy/  the  Hiding-phce, 

Aj;ci; 


And  your  Covenant  with  Death  fhall  be  4HannuI- 
led,  and  your  Agreement  with  Hell  (hall  not  ftand; 
when  the  overflowing  Scourge  fhall  pafs  through^ 
then  ye  fhall  be  trodden  down  by  ir. 

From  the  Time  that  it  gfjcth  forth,  it  fhalF  rake 
you:  For  Morning  by  Morning  fhall  ir  pafs  over, 
by  Day  and  by  Night,  and  it  iliaii  be  a  VcxMion; 
only  to  underftap.d  the  Report. 

For  rheBedisfhorrer,  than  thar  a  Man  caafbretch 
himfclf^on  it:  And  the  Covet ir,g  narrower,  than 
that  he  can  wrap  him(e! fin />. 

For  the  LORD  fhall  rife  up  as  i»- Mount  Pcraxtm, 
he  fP.all  be  wroth  as  /« the  Valley  of  Gibeon,  that  he 
may  do  his  Work,  Kis  flrange  Work  j  and  bring 
to  pafs  his  A^,   hisfirangeA6t.   ' 

N.jwthercfoie  beyenorMockcrs,  leH:  your  Band? 
be  made  fltong:  For  I  have  heard  from  the  Lord 
COD  of  Hofts  a  Confumpcion,  even  determined 
upon  the  whole  Earth. 

Give  ye  Ear,  and  hear  my  Voice*,  hearken  an4 
tear  my  Speech. 

Doth  the  Plowman  plow  all  Day  to  (ostr'^.  Doth 
te  open  and  brcnk  the  Clods  of  his  Ground? 

When  he  hach  made  plain  the  Face  thereof,  doth 
he  not  caft  abroad  the  Fitches,  and  fcatter  theCum- 
itiin,'  and  caft  in  the  principal  Wheat,  and  the  ap- 
pointed Barley,  and  the  Rie  in  their  Place  ? 

For  his  God  doth  inftrudl  him  to  Difcretion,  and 
doth  teach  him. '   ' 

'  For  the  Fitches  are  not  thrcfhed  with  aThrcfhinp- 
Inflrumcnt,  neither  is  a  Cart- Wheel  turned  about 
lipon  the  Cumniin:  But  the  Fitches  arc  beaten  out 
with  a  Staffs,  and  tfje  Cummin  with  a  Rod. 

Bread-Corw  is  bruiftd :  becaufc  he  will  rtot  ever 
bethrcfhing  ir,  nor  break  it  wirh  rhc  Wheel  of  hif 
Carr,  n-ir  briiife  it  with  his  Horlemen. 

This alfo Cometh  forth  from  theLORDof  Hofts, 
tphicb  is  wonderful  in  Counfcl,  a^id  excellent  ia 
Vorkingo  ^    ''  "^  '         "     '* 


/'^.•\••'■^••"  ••.•N^'\./N.--  ^••■'^■"■^•■■^^V-^',-"  ''-^-i'  ^>-i'   '■>-^'  '■•>-^'    '""i^^'^ 


INTRODUCTION. 

UNDER  the  Liberties  and  Privi- 
leges  of  Protejiantifm^  our  Age^ 
(as    it  fhould  feem  -  )  is 

very  eminently  and  peculiarly  diltin^^.^; (liable 
in  the  Aboundings    of    a   literary  or  learned 
IN-FI-DE-LI-TY ;    ,t    ^uch    being  the   Ap- 
pointment of  God  in  the  CEconomy  of   bu772an 
Jfairs,   the  conftituent  Branches  or  Members 
of  Society  in  general,    do    of  Courfe   derive 
their  Notions  of  Duty  and  Religmi.  from  the 
SUPERINTEND  ANTS   of  Society:    for  as 
zealoufly  contended  for,    and  maintained  by 
a  lateRcverend  Perfojtage  *  of  no  iuconfidera- 
ble  Figure,   it  is  acknowledged  that  a  Magi- 
firacy   -to    adminifter    Law    and    fuperintend 
the  publick  Weal  is  by  no  Means  a  lefs  "  fa- 
'•  lutary  Inftitution,"  leis  "  noble  in  its  De- 
figns,"  or   "  important  in  its  Eifedts,"   than 
the   "  feparate  Inftitution  of  an  Order   of 
*^  Men,   to  prelide  in   our  folcmn    Ads  of 

a  "  Devo- 

\  As  Inftance,  the  Learned,  and  fome  of  them  valuable 
Writers  in  the  DaftUal  Way. 

*  lif.  S..",  of  rhik4(!f.bi0,. 


[   ii   ] 

^:*  Devotion,  and  to  form  the  Minds  of  the 
'*  People  to  the  Knowledge  both  of  Law^  and 
"  Duty  •,  becaiife  /iSlian  follows  Opinion^ 

"  and  in  order  to  a^  right,  we  muft  firfl 
"  learn  to  think  right :  Whence,"  as  the 
Dodor  proceeds  to  infer,  ''  the  Priefihood^ 
"  moft  undoubtedly,  refls  upon  the  fame 
"  Foundation  with  Society  itfelf,  and  takes  its 
"  Rife  from  the  Neceflity  of  human  Affairs, 
which  requires  fome  Inftitution  for  affifting 
the  Bufy,  roufing  the  htdolent,  and  inform- 
«'  ing  ALL;  and  (continues  he)  there  never 
^'  was  a  Society  of  any  Kind  which  did  not 
'"■  find  it  neceflary,  pnder  fome  Name  or  othef 
"  (call  them  friefls,  or  call  them  by  any  other 
Name)  to  appoint  certain  Perfons,  whofe 
particular  Bufinefs  it  might  be  to  fludy  and 
«^'  explain  what  was  conceived  to  be  the  great 
''  Interefts  of  that  Society."  * 

\i  is  natural  for  Men  to  converfe  about 
their  Inter ejls^  and  in  Matters  the  moft  in- 
terejiing^  there  is  a  State  of  'Doubting  and 
UNBELIEF,  and  there  is  a  State  of  confirmed 
KNOWING,  the  one  being  neceffsrily  fubfer- 
yient  to  the  other.  But  it  fcems  that  it  is  the 
Part  of  the  more  ferioys  and  well-meaning 

*  See  his  Letter  to  the  Rev.  Mr.  T—  B — . 


cc 


I    Mi     1 

of  Clergy,  feverely  to  inveigh  againft  the  ex- 
tremely prevalent  and  daring  Infolency  of 
the  hifidel  State,  as  ading  therein  but  con^ 
fiftently  with  the  Duty  and  Dignity  of  their 
Station ;  io  of  Courfe  it  is  the  Part  of  the 
more  ferious  and  v^ell-meaning  of  Laity,  to 
fland  in  Dread  and  Abhorrence  of  written 
Performances  Y>vohfftd\y  Atheiflical ,  where- 
fore, as  venturing  to  impart  a  Novelty  of 
Sentiment  herein,  how  hardly  fhall  one  el^ 
cape  the  concurring  Cenfure  of  many  con^ 
fcientious  and  ferioufly  diipofecj  Minds  ? 

But  in  as  much  as  the  Times  do  at 
Length  require,  be  our  Sentiment  pub- 
lickly  known  : 

Let  fuch  as  be  grounded  in  the  Spiritu- 
ality of  a  pra&ical  Religion,  ftand  faft  in 
that  Liberty  wherewith  Christ  doth  make 
the  true  Difdples  fi^ee  j  let  them  fimply 
adhere  to  the  Scriptures,  and  to  that  Pecu- 
liarity of  Illumination  wherewith  People  of 
different  Parties  or  Denominations  may  be 
refpcdtivcly  favoured. 

But  for  the  high-flying  and  fpeculative 
Admirers  of  the  fupcrnumerary  Perform- 

a  2  ances 


[     iv     ] 

ances  of  our  modem  Clergy,  freely  tole- 
rated be  they,  in  difcovering  and  reading  to 
the  Utmoft,  whatfoever  may  have  been 
publi(hed  to  the  World,  as  proceeding  from 
the  doubting  Defpondency  or  Defperation 
of  the  Infidel  State. 

In  Matters  of  common  Concern,  it  never 
was  the  Part  of  the  Redeemed  in  Christ, 
either  forcibly  to  fupprefs,  or  peeviflily  to 
accufe  our  Neighbour  in  the  Sincerity  of 
his  Sentiments  or  Opinions,  whatfoever  the 
fame  may  be,  however  it  may  become  the 
Legislature  to  punifh  open  Blafphemy  ;  for 
as  Jefus  anfwered  Pilate^  faying,  ThcTi 
couldcft  have  no  Power  at  all  againll 
me,  except  it  were  given  thee  from  Above  ; 
fo  our  modern  Specuiatifts  (as  to  the  Senfi- 
ble  it  is  given  to  underftand)  could  have  no 
Power  at  all  in  prevailing  upon  our 
Minds  by  Means  of  thofe  their  fubtil  Per- 
formances exhibited  to  publick  View,  ex- 
cept it  were  given  them  to  the  effecting 
fuch  Purpofes  thereby,  as  providentially  are 
defigned  d,x\C\  conduced  in  Sublcrviency  to  the 
Universal  Good. 


It 


[     V     ] 

It  is  natural  for  us  all  to  converfe  about 
cur  Interefts,  I  fay  j  and  if  we  have  riot  an 
Jntereft  in  future  Co7iditiom  of  Life,  how 
ilcnder,  how  precarious  our  Interejis  in  the 
prejcnt  ^  . 

Conversation  (in  the  Great)  confifling 
of  a  mutual  or  interchangeable  Intercourfe 
of  Sentiment  concerning  whatfcever  be  the 
Objc(fts  of  our  Interejis  or  AffeBions^  is  very 
properly  refolved  into  a  Lacking  and  Receive 
ing,  or  an  AJking  and  'Declaring  •   and  in  a 
religious  Relpedl,  a  Lacking  and  Receivings 
or  an  Asking  and  Resolving,  Goncerping 
our  Interefts  in  Common,  our  higheH  Inte- 
^refl,  even   an   universal  Good.     And  as 
formerly,  at  the  Clofe  of  the  Mofaical  Ad- 
miniftration,  the  Current  of  popular  Senti- 
ments and  Opinions  did  originate  or  were 
da-ived  from  the  Superintendants  of  Societv, 
the  ediicatiofiaily    and  prfeffedly  Learned, 
the  educatiojially  and  profefj'edly  Religious, 
viz.  Firfl:   the  Scribes,     and    Secondly  the 
Priefts,  the  Elders  and  Pharifees  :  So  now, 
as  it  is  known  and  acknowledged  by  all,  the 
Current  of  our  Sentiments    and   Opinions, 
©ur  Lackings  and  Aboundings  in  Common,  do 

originate 


[     vi     ] 

originate  in  like  Mani>er  from  the  Super- 
INTENDANTS  of  Society^  viz.  The  Writings 
and  Preachings  of  the  educationally  and  pro^ 
jeJI'edly  Learned,  the  educational^  and  fro- 
fejfedly  Religious — moft  diredly  and  mofl: 
properly  clalTed  under  the  Ideas  of  Scribes, 
Friefts  and  Pharifees  :  For  in  as  much  as 
th€  modern  is  profc^dly  founded  upon  the 
antient  Inftitution  of  Tythes,  under  the  Le- 
vitical  Law,  the  Propriety  of  the  Appella- 
tion Priefiy  may  not  be  evaded  ;  and  tho*  in^ 
the  \dXc  Difcovery  wherewithal  it  hath  pleaf- 
cd  Providence  to  favour  thefe  latter  Ages, 
viz.  Tht  Art  of  Printings  the  Appellation 
Scribe^  is  become  obfolete  ;  yet  the  popu- 
lar Idea  of  LearJied  educationally,  and  pro- 
feiTedly  Learned^  howinconteflably/^ra//?/. 

In  Coqfequence  of  an  habituated  Aptnefs 
to  /peculate  a.ndfcrutinize  upon  fuch  Subjects 
of  Enquiry  as  came  within  their  Cognizance, 
it  ever  was  the  Part  of  the  antient  Scribes, 
to  be  the  Foremoft  in  raijing  Obje(5tions, 
Doubts  and  Ambiguities,  exciting  Debates, 
and  propounding  of  Qj^ieftions  concerning 
that  Sira?2genefs  of  Dodrine  introduced  by 
Him  of  whom  it  is  written;  that  H^  /pake 
as  ne'jer  Man /poke.  And 


[  r«  ] 

And  confidering  how  amplified  by  Time 
the  Subjeds  of  religious  Enquiry^  that  the  fi- 
milar  Doubtings  and  hackings  of  the  modern 
Learned  fhould  be  proportionably  ejjhanc- 
ed.,  is  but  Matter  of  Courfe ;  and  in  Con- 
lequence  of  the  now  fo  facihtated  Means 
of  literary  Communications,  that  thefe  si- 
milar Lackings  and  Doubtings  fhould  ter- 
minate in  a  Variety  of  Scepticisms,  De- 
isms, Atheisms,  is  by  all  Means  a  pr^w- 
dential  Verification  of  our  Scripture  Prophecies 
concerning  the  LATTER  DAYS. 

K-s,  frofeffedly  it  is  the  Part  of  the  Priest 
to  expound^  declare  and  refohe,  fo  at  Length 
it  is  profejfedly  become  the  Part  of  the  mo- 
dern Scribe  to  hefttate  and  fcrutinize,  to 
fiarchy  debate,  propound  and  enquire,  con- 
cerning the  Fundamentals  and  Ellentials  of 
the  Christian  Faith. 

However  reje<5t:cd,  contemned,  or  mif-' 
interpreted,  yet  it  never  was  the  Lot  of  the 
real  Prophet  (fome  Allowance  being  made 
for  a  Minority  of  Growth,  J  or  an  Obliquity 
of  Exprcflion)  to  be  confuted  in  his  Doc- 
trine }    and    that  fo    exceedingly  infufficient 

and 

t  In  the  regenerate  Stat?» 


[     viii    ] 

and  unavailing  the  EiTays  of  Clergy  in  Vin- 
dication  of   their  Chrijiian    Caufe, What 

fpeak  thefe  their  hitherto  but  vain  Refiftan- 
ces  ? — What  fpeak  they  to  the  Senftble^  but 
that  the  one  Party  is  as  deep  in  the  Mud  as 
the  other  in  the  Mire  ?  * 

This  is  Matter  of  common  Concern  •, 
and  as  fimply  one  may  venture  to  indulge 
a  Freedom  of  Communication  ;  ^ery, 
Which  of  thefe  Parties  beft  hold  forth  to 
the  World ;  which  makes  the  more  refpec- 
table  Figure  ;  claims  the  greater  Vene- 
ration, or  moft  merits  the  Efteem  of  the' 
candid  Speftator,  or  diftnterejied  Arbiter,  be- 
tween the  one  and  the  other  ;  the  Priejl  or 
or  the  Scribe? 

The  one  Is  unhappy  in  that  State  of 
Doubting,  which  is  the  Lot  of  One  and 
All,  until  it  pleafe  GOD  to  enlighten  us  j 
the  ot'  ?r  ajfumes  to  believe  ;  the  one 
cpenly  acknowledges,  and  even  publifhes  his 
Doubts,  fuch  being  the  Means  which  kind 
Providence  vouchlafes  for  his  Relief  in  due 
Time  ;  the  other  artfully  conceals  his,  be- 
caufe   repugnant  to   his   Intereft,   and  unbc- 

coming 

*  See  Dr.  Leland's  Review  of  the  Deiflical  Writers, 
fche  Author  feems  to  have  aded  the  Part  of  a  C;^ndid  and 
Judicious  Writer  in  his  Way. 


poming  his  Profeffion.  In  the  Writings  of 
the  h^idel^  we  very  readily  trace  -dLSinceri-r 
ty  of  Purpofe  in  the  undifgiiifed  Communi- 
cations of  his  real  Sentiments  :  But  as  we 
examine  the  Produftions  of  THAT 
T  R  E  Ej  the  Leaves  whereof  are  fair^  and 
the  Eruit  thereof  7jmch ;  what  can  we  fay, 
but  that  little  other  than  ^  wolfifli  Hypo- 
crify  and  Diffimulation  in  an  ojientatiotis 
Multiplying  of  Words,  fliall  be  found  ?— r 
In  the  undiiguifed  Communications  of  the 
Infidel  Stats',  what  read  we^  but  fuch  a  Si»» 
tuation  of  Mind  as  claims  the  concurring 
Aid  of  the  Senfible,  to  relieve  ?— Who  more 
an  Object  of  Pity  and  Compaflion  than  the 
defperate^yQtfincere  Unbeliever  i'-Hc  fcarcew, 
ly  ever  becomes  bold  in  acknowledging 
himfelffuch,  buthy  hisprevioufly  earneft 
and  diligent  Endeavours  to  examine  into 
the  real  Mmfy  of  the  Caufe.--— But  in  the. 
Writings  of  Clergy^  what  read  we  more 
frequently,  than  the  vain  and  Self*, 
complaifances  of"  a  Mijid  at  Eafe;  little 
knowing,  lefs  caring  for  an  bitereft  in 
Christ,  or  in  their~^  Chriflian  Caufe,  fo 
the  Na?ne  and  the  Efiablijhmefit  be  the 
Means  of  their  peaceably  enjoying  their 
temporary  Honours  and  Tranquilities. — 
W^hat  fhall  we  fay?  The  Scribe  doth  Icon' 
fefs  his  Doubts,  but  the  Priefi  betrayeth 
his  *,— for  how  confidently  may  One  venture. 
tp  appeal  to   the  Doubting,  whether  thg^ 

b        "  more/ 


(xi) 

moreferious  and  weli-meanin!?  of  C/fr^^yji 
fo  far  as  diiiher.itdvand  thouglitfaliycOii-: 
Gerned  in  con-vi3in^^  or  oppojing^  have  not 
rdtiiQr  J iibtilized  lad  jire?i^tbe?i'd^  thanr^-. 
lievf^d  thz  Djubtings  and  DelpQadeiicica 
of  triQ  Infidel   Stau? 

At  this  the  fuliilling  of  our  TIMES,, 
as  tne  Reader  will  have  to  ob.'erve  bythe. 
Tenor  of  the  enliii ag  Difcourfe,  we  con- 
fider  t.iefetheSuPERiNTENTANTs  ofSocic-, 
ty  in  general^  whence  the  Askings  andi^f-. 
folvings^  the  Lackings^  and  Abou?idi?igs  of 
the  i-eople  do  originate,  as  being  ftrittly 
the  A  L>J TIT YPE  of  thofe  of  the  foe-, 
ruer  Adminiftration  at  the  Coming  of  the. 
promifed  Mejjiah  in  the  Fle(h. 

Let  him  that  glorieth  Glory  in  the  Lord. 

. It  was  not  without  fome  conh'dera-. 

ble  Hefitation,  that  fo  largely^  we  have 
dared  to  alfume  in  our  having  prefixed  fo, 
unulual  a  Title  to  a  Performance  not  lefs. 
unexceptionable  than  the  prefent. 

It  muft  on  all  Hands  be  allowed  that- 

herein  1  am  RIGHT on    otherwife 

eonfiderably  WRONG. If  Wrong,, 

then  of  Confequence  it  will  be  the  Con- 
oern  of  the  Advocates  for  Right  as  fuch, 
whomibcver  thev  be,  that  by  one  Means 
^  another  the  Wroyg  as  iudi  be  openly,- 

decQcied; 


d^terhed:,  ii^  Order  that  feverely  as  it  is 
poiiible  the  Author  and  Promulgator  of 
Wrong  be  cauied  to  ihiart  for  foadvent- 

rous  a  Wrong. If  RIGHT,   then 

happil/  for  me,  if  given  me  to  triumph 
witiiin  the  Eounas  of  Moderation; 
for  if  Rights  then  certainly  there  are  (as 
one  to  many  Thoufands  at  lead,)  by  whom 
it  will  be  confidered  how   becoming  the 

Wijdom  and  Providence  of  God, thatfb 

inconfiderable  an  Eflay  fhould  have  ad- 
mitted of  being  thus  profejjedly  dijiifigmjh- 
ed  from  the  well  known  Supernumera- 
ries of  1  HAT  TREE,  the  Leaves  where- 
of are  fair,  (as  aforefaid)  and  the  Fruit 
thereof  muchi 

For  admj't  that  one  might  venture 
to  enquire  between  the  Advocates  for 
Gospel  in  general,  and  thofefor  the  Mora- 
lities of  the  Stage,  in  the  Dignity,  pur- 
portj  Spirit,  and  Tenor  of  rheir  feveral 
Communications  refpectively,  (and  spe- 
cially confidering  now  abfolutely  and 
avowedly  the  former  do  affume  unto  them. - 
felves  the  N^mcofanAnibaJJadorfiipfrom 
above)  might  there  not  be  a  Convcnien- 
cy  in  prefuming  that  at  one  Time  or  a-' 
nother,  there  may,  or  ought  to  be  found 
fome"  confiderable  or  leaff  fome  reyutahle 
or  commendable  Diftinclion  or  Difference, 

the 


(  xiii  ) 

the  Advocates  for  Right  whomfoevcr 
they  be,  might  well  be  prdlinied  to  aiif^ 
werinthe  Ati.rniativc, 

At  prefent,  how  compleatly  of  a  Piece 
the  Publications  of  the  Priejl  on  the  one 
Part,  and  of  th^  Stage  Moralijtofi  the  other--- 

!   fome  Excerptions  being  made  in 

Favour  of  the  Latter,  how  barefacedly 
of  a  Piece,  their  Compliment  Dedicatory ! 
their  Ambition  to  amule,  and  the  Debth 
and  Cincerity  of  their  Concern  to  become 
publickly  recommended  to  a  Tafle^  how 
corrcipondandy  fimilari  how  paralell — •' 

And  Query,  of  the  Two,  which  appears 
with  the  Better  Grace,  the  Priest  or  the 
Stage   Moralifl?  The  one  profeifeth  to 

teach^ t\\t  other  to  e?itertai?i]  and 

fhall  the  Reader  who  would  willingly 
bet:tf//gibtbytheone,  or  he  who  expects  tb 
be  entertaified  by  the  other  be  the  imoft 
likely  to  meet  with  Difappointment? 
For  the  prcfent  it  is  fubmitted, 

'Ihe  To?igue  is  a  little  Member',  and  boafteth 
great  Toings.  behold  have  great  a  Matter 
a  little  Fire  kindletb!  * 

But 

^    •  JafJies  ^y  $.fee  the  Chapter  to  the 

End, 


[    xvii     ] 

But  now  a  Word  as  to  Criticifm. 

The  Foety  in  prefuming  upon  his  perpe* 
tuated  Fame,  pre/umes  upon  the  concur- 
ring Approbation  and  Efteem  of  Mankind 
in  general,  as  by  common  Confent ;  his 
Works  being  really  ufeJful  and  meritorious, 
fo  far  as  proved,  or  dtfcovered  fo  to  be,  in 
the  IlTue  :  And  what  fhall  be  announced  of 
his  excellent  Performances  in  the  Great, 
but  that  they  are  an  Appeal  to  an  anfwer- 
able  Judgment,  Vivacity,  or  Sublimity  of 
Sentiment  -,  that  is  the  innate,  conftitutional 
Senlibility,  or  Sentiment  of  the  Reader  ? 
For  the  Fabiilifl  may  not  be  allowed  the 
Power  of  infiifing  moral  Sentiments,  any 
more  than  a  Power  of  creating  them  : 
Could  he  indeed  either  create  or  infufe  mo- 
ral Sentiments,  how  ftrangely  might  the 
World  have  been  fet  at  Odds !  We  have 
many  Minds  as  it  is,  and  yet  there  is  in  the 
Main,  fuch  a  general  Concurrence,  as  is 
the  Prefervative  of  regular  Societies;  and 
as  an  Author  fhall  either  be  generally  ef- 
teemed,  or  almoft  univerfally  rejcded,  ac- 
cording to  the  Aptnefs  of  his  Appeal-,  fo, 
if  we   fuppofe  a  Dcclaimant,  propofing  to 

*  c  movp 


[     xviii     j 

move  upon  the  Minds  of  a  MultlUide  upon 
the  Occafion  ot  lome  interejhng  Emergency; 
iliould  he  make  an  unaue  or  an  oblique 
Sally  upon  the  Sentiments,  PaiTions,  or 
AlFcdions,  wherewithal  the  People  fliall 
be  previotijly  pofTejQcd,  he  fliall  be  hilTed  and 
contemned,    or   inftantly   mobbed    lor  his 

Mifdemeanours. Hence,  in  Matters  of 

commcn  Concern,  doth  no  Man  confide rately 
alTume  any  farther  in  the  Communications 
of  his  cwiiy  than  to  move  upon  and  excite 
a  Similarity,  or  Anfwerablenefs  of  Senti- 
ment in  others:  And  that  the  celebrated 
Works  of  Antiquity  fliould  have  flood  the 
Teft  of  Ages,  as  the  Standards  of  a  Sound- 
nefs,  Juftnefs,  and  Propriety  of  ?mral  Sen- 
timent,   and    therefore    the    Standards    of 

TRUE    Criticism  j Why  is   it,    but 

that  Mankind  in  general,  was  not  fo  con- 
ftituted,  or  framed  in  the  Beginning,  as 
that  ever  we  fliould  become  fo  far  deprav- 
ed in  general,  but  that  the  Echo,  as  One 
may  fay,  of  Truth  and  Virtue  fhould  ///'// 
remain  ?  For,  as  it  was  fabled  of  EchOy 
that  when  her  Body  became  confumed  and 

wafted  into  Air,  her  Foice  did  ftill  remain  ; 

fo 


[     xix     ] 

foofthe  Humanity  in  general,  It  is  with 
Pleafure  that  we  ohfervc,  that  its  primitive 
Reditiide  may  never  become  fo  tar  ob ite- 
rated, but  that  when  *'  Wildom  fhall  cry, 
"  and  Underflanding  (hall  put  forth  her 
*'  Voice,"  the  Echo  ihould  JiiU  be  known. 

Yet,  in  Cafe  it  (liould  with  any  be  ad-  . 
mitted  as  an  Enquiry,  or  Matter  of  Debate, 
whether  in  our  moral  Communications  we 
do  infufe  our  Sentiments/  the  Rebound  is 
this,  is  Criticifm  infufedf — or  can  it  be  in- 
fufed  ? — if  it  can,  why  may  it  not  be  in^uf- 
cd  into  a  Stone  ?— or  if  it   be  infufed,  ti'ho 
iniufes  it  ? Whut  Man  fliall  communi- 
cate to  me  a  Capacity  of  paffing  my  Enco- 
miums or  Cenlures  upon  a  Variety  of  writ- 
ten Performances i^ — Or  to  whom  fliail  I  pay 
my  Acknowledgements,  for  having  infufed 
into  me  a  Capacity  uf  judging  and  deter- 
mining of  Good  and  Evit^  Ri^ht  and  Wroig^ 
in  the  daily  and  hourjy  SuccelTion   of  new 
Occurrences  ?  ' 

Let 'the  Reader  be  apprifed  however, 
that  the  TRUE  Prophet  alTumes  not  fo 
highly  as  to  propofe  an  infufing  of  his  Sen- 
timents i  but  iimply  to  awaken  and  cxctte 

c  2  fucb 


[      XX      J 

fuch  a  Train  of  Perceptibilities  in  others, 
as  require  no  nnore  than  an  Opening  and 
Expanding  ;  or,  as  One  may  fay,  a  Stimu- 
lating and  Enkindling ;  for  as  the  Writings 
of  the  FabuUJl  are  to  be  confider'd  as  an  Ap^ 
peal  to  the  Criticifm,  or  Judgment  of  the 
EXTERNAL  Man, — Is  not  this  Thing  fo  ? — - 
Was  not  this  a  bafe,  or  the  other  a  com- 
mendable A(ftion  ? —  So  all  the  Communi- 
cations of  the  TRUE  Prophet^  are  ever  to 
be  confider'd  as  diftinguifhablc  herein,  that 
they  are  an  APPEAL  to  the  Perceptibili- 
ties of  the  INTERNAL  Man,  in  Scripture 
called  the  Witness; —  For  though  the. 
Angel  ^  be  locked  up  in  Death,  as  the 
Form,  the  Figure,  or  Feature  of  the  Herb, 
or  Tree  in  the  Seed  before  it  germinates;  yet 
the  Echo  is  known :  For,  when  the  Pro- 
phet appeals.  Is  not  this  Thing  fo  ?  //  is, 
faith  the  Witnefs  in  Secret,  though  all  the 
World  fhould  gainfay  it. 

Hence,  according  to  Scripture,  i  John 
V.  9,  "If  we  receive  the  Wttnefs  of  Men, 
<*  the  Witnefs  of  God  if  greater  :  For  this 
«  is  the  Witnefs  of  God,   which   he  hath 

"  teftified 

•  a//z.  The  new  Man,  Ephef.  iv.  Z4.  or  hidden  Man  of 
the  Heart,  1  Peter  iij.  4. 


[   »*»    ] 

«  teftified  of  his  Son^  He  that  belle^eth  J!i 
«*  the  Son  of  Got),  hath  the  Witmp  n 
"  himfelf  :  And  this  is  the  Record t\izi  Gc  d 
*'  hath  given  us  ;  eternal  Life :  And  this 
*'  Life  is  in  his  Son.  He  that  hath  the 
"  Son,  hath  Life 'y  and  he  that  hath  not 
«'  the  Son  of  God,  hath  not  Life :"  Which 
Scripture  unavoidably  muft  be  interpreted 
thus  ;  That  fo  far  a€  we  favingly  believe^ 
by  the  hearing  of  thd  Word,  it  is  by  Means 
of  the  Appeal^  as  above,  that  is  made  to  the 
Wit7iefi  of  God  in  Men  :  "  He  that  believ- 
eth  on  the  Son  of  God,  hath  the  Witnefi 
in  himfdf :"  And  when  once  we  believe, 
there  needs  no  recording,  or  writing  down 
our  Belief,  left  we  forget  it  again  ;  but  this 
is  the  Record  that  God  hath  given  us  Life, 
ETERNAL  LIFE;  a  renewed  State,  or 
Condition  of  Life,  according  to  our  Perfe- 
verancc  in  fuch  an  Exercife  of  a  Seeking  and 
Faith  towards  God,  as  N.  B.  our  Belief 
fhall  fuggeft  to  be  requifite :  And  this  our 
renewed  State  of  Life  is  in  his  Son  :  That 
is  to  fay,  we  by  fuch  Perfeverancc  become 
the  quicker^d  Branches  upon  his  Vine  ;  in 
fuch  Scnfe  as  the  outward  Man  is  a  Branch, 
or  Member  of  the  natural  Vine  j    "  he  that 

"  hath 


(C 
(C 


r     xxii     ] 

*^  hath  the   Son,    hath  Life  3  and  he  that 
*'  hath  not  the  Son  of  GuDy  hath  not  Lile." 

Hence  it  is  that  the  Prophet  is  incapabic 
of  5he  V^'ariity  of  vain  Hopes  and  Fears,  con- 
cerning how  acceptable  to  the  Piiblick  his 
Pcrraj  mances ;  his  Bufineis  is  to  bear  a  Te£- 
tinnDnv  to  the  Truth  ;  and  as  in  xht  former ^ 
f©  in  ail  Ages,  his  Performances,  of  Courfe^ 
mufl  meet    with  an  abetting^    as  well  as  an 

bodiie  Party  • Our  Nebuchadnezzar, 

b)^  his  Compliment  and  Parade,  under  the 
Patronage  of   my   Lord,     iliall    prevail    to 
amufe  here   and   there  an  idle   Speculatifl 
with  the  Muchnefs  of  his  Fruit ;    but  as  his 
Appeal  is    no  more  than  an  Appeal  to  the 
Vanity  and  D  ubting  of  the   antichriffian- 
ized    apofl.\tized  State,    but  /lender   is  the 
H'jld  he  obtains,  and  but  /lenderly  produc- 
tive is  his  Fruit,  of  more  Fruit  ;  whereas 
the  Teftimony  ot  Truth,  is  divinely  effica- 
cious :    For,   as  proceeding  from   God,  fo 
it  mere  or  lefs  partakes  of    a  Power  Omni- 
potent ^  the   Teiidencv  of  fuch  Teftimony 
being  to  move  upon  the  Minds   of  the  E- 
LECT,   in  the  quickening  and  exciting  fuch 
a  FAi  iH,    as  when  concentring  with  the 

Will 


cc 


[     xxiii     ] 

Will  of  Qhd's  TJnity,^  is  Omnipotence  it- 
felf :  "  All  Things  are  poflibie  to  him  that 
"  believeth."  Mark  ix.  23. 

But  that  we  .may  not  be  tedious,  let 
the  Candid  be  apprifed,  that  the  Author 
expe(5ls  to  be  canvafs'd  by  Numbers,  who, 
*'  hearing,  fhall  hear,  but  fhall  not  under- 
ftand  ;  and  feeing,  (hail  fee,  but  fhall 
not  perceive ;"  and  to  the  Gainfaying  of 
thefe,  he  very  willingly  fubmits  :  "  Why 
."  do  ye  not  underftand  my  Speech  ?  Even 
*'  becaufe  you  cannot  hear  my  Word."J 

It  is  given  him  to  , 

rejoice  in  the  Rt  j  latt  vt  ot  the  Myst  e- 
RiES;  but  at  the  fame  Time  he  aiTumes  to 
profefs  but  the  Infant  State  :  And  as  to  the 
.  the  Enfuing,  however  fufcep- 
tive  of  Crudity^  or  chargeable  with  cer- 
tain InaccuracieSy  fufpedl  him  of  Contriv- 
ance ||  who  may,  it. is  prefumed  that  our 
Legitimacy  will  fpeak  for  itfelf. 

The 

•  Our  Meaning  in  the  Ufe  of  this  Word  Unity,  re- 
mains to  be  hereafter  explained. 

X  Ja^H  viii.  43.  Obferve  the  fucceeding  Verfei  to  the 
End. 

II  There  are,  as  it  fhould  fcdm,  who  fH/pcjS;  me  of  Cok' 

trivance. 


[    xxiv    ] 

The  Deg^'adation  of  our  fpiri^all^EBU'^ 
©HADNEZZAR,  was  Mactcf  of  hi^h  Enter- 
tainment to  me ;  for  never  did  the  Inter- 
pretation fo  crcur  to  my  Thoughts,  until 
inftaritly  as  exhibited,      /  in 

inch  Order  a$  the  Reader  iaiau  find.  But 
//.  B.  this  Matter,  viz.  the  Hewing  down 
of  the  Tree,  remains  to  be  more  largely 
difcuffed,  as  it  fhall  pleafe  God  hereafter : 
For  though  entirely  fatisfied  as  to  my  own 
Part,  that  in  comparing  Scripture  with 
Scripture,  my  Mind  was  inftantly  conduct- 
ed by  the  unerring  Illumina^tion  j  yet 
the  Anfwerablenefs  of  thefe  feveral  Scrip- 
tures to  each  other,  in  Order  to  the  more 
full  Convidtion,  and  Satisfadion  of  the 
candid  Enquirer,  admits  of  much  larger 
lUuflrations. 

Finally,  be  the  Seeking  aflurcd,  That 
this  the  full  Revelation  of  the  MrsTERV, 
which  from  the  Beginning  of  the  World 
hath  been  hid  in  God,  though  peculiar  to 
the  Time,  is  by  no  Means  pecular  to  a  Peo^ 
fie  or  Nation :  But  as  the  Lightning  com- 
eth  out  of  the  Eafl,  and  fliineth  even  unto 
the  Weft  5  fo  inflantly  rifen,  and  riling,  be 


i 


[     -XXV      ] 


thfc  Springings  of  Evangelic  Dav,  upori 
all  Nations^  to  the  Fulfilling  of  the  ancient 
Predidions,  concerning  the  great  and  terrible 
Day  of  the  Lord. 

"  He  will  lift  up  an  Enfign  to  the  Natl- 
*'  on§  from  far,  and  will'  hifs  unto  them 
"  from  the  Ends  of  the  Earth  ;  and  behold 
"  they  ( the  Prophets  or  MefTengers  )  Ihalj 
"  come  with  Speed  fwiftly  :  None  lliall  be 
"  weary,  or  ftumblc  amongfl:  them ;  none 
"  fhall  (lumber,  nor  fleep,  neither  fhall  the 
*'  Girdle  of  their  Loins  be  loofed,  nor  the 
**  Latchet  of  their  Shoes  be  broken  :  Whofe 
"  Arrows  are  Jharp^  and  all  their  Bov;s 
"  bent  •,  their  Horfes  Hoofs  fhall  be  count- 
"•  ed  Hke  Flint,  and  their  Wheels  like  a 
*••  Whirl-wind  -,  their  Roaring  fhall  be  like 
"  a  Lion,  and  they  fhall  roar  like  young 
"  Lions  :  Yea,  they  fhall  roar^  and  lay  hold 
*"  of  the  Prey,  and  carry  it  away  fafe,  and 
"  none  fliall  deliver  it  And  in  that  Day^ 
'^  they  (  the  Enemy  )  fhall  roar  againfl 
"  them  like  the  Roaring  of  the  Sea ;  and  if 
"  one  look  unto  the  Land,  behold  Dark- 
^'  nefs  and  Sorrow,  and  the  Light  is  dark« 
1'  ened  in  the  Heavens  thereof." 

gj  Galiles. 


[     xxvi     ] 

Galilee  of  the  Nations^  Ifa.  ix.  i.  is 
mentioned  with  a  View  to  the  Bringing- 
forth  of  the  Church,  in  thefe  the  latter  Ages 
of  the  World.  And  that  the  Jews  Ihoiild 
hitherto  have  refufed  fuch  a  Chriftianity., 
as  by  the  Gentiles  have  been  offered 
them,  they  have  been  altogether  in  the 
ivight  i  fuch  having  been  the  Will  and  Ap- 
pointment of  God :  And  as  they  now  be- 
come gathered,  fuch  their  Gathering  will 
be  ftricftly  in  Time^  and  Order^  and  Manner.^ 
as  forelhewn  by  thofe  CAPITAL  TRp- 
iPHECIES,  which  hitherto  by  them  have 
been  confidered  as  unfulfilled.  The  Chil- 
dren of  the  Myjlery  need  not  be  informed, 
that  the  Prophecies  of  Ifaiah  and  Jeremiah 
concerning  the  Downfal  of  Babylon,  par- 
ticularly Ifdah  the  13,  14,  and  47th  Chap- 
ters, and  Jeremiah  the  50  and  51ft  Chap- 
ters, remain  yet  to  be  fulfilled  upon  Ba- 
pvLON    the  Great, 

the  Fulfilling  in  1  ypc,  being  in  no 
Wile  anfwerable  to  the  mighty  Overthrow- 
ing, and  univerfal  Devaftation,  as  defcribed 
in  the  faid  Chapters  :- — Or  that  the  Fulfill- 
ing of  the  antient  Predidlions  concerning 
^he  Intrer   Bringing- forth  of  che  Church,   the 

Rcjloratio}'. 


[     xxvii     ] 

Rejloratiofi  of  the  Jews,  and  the  Vowjjfal 
oifpiritual  Babylon,  fliail  be  altogether  a 
cotemporary  Work. 

•  The  Overthrow  of  Babylon,  is  in  Scrip- 
ture dilcourfed  as  of  a   Battk  that  ihail   be 

univerfal. 

"  The  Burden  of  £^^yc^«,  vi\\\ch  Ifaiah 
**  Son  of  Amoz  did  fee.  Lift  ye  up  the 
"  Banner  upon  the  high  Mountain,  exalt 
**  the  Voice  unto  them,  (hake  the  Hand, 
**  that  they  may  enter  the  Gates  of  the  No- 

<c  bies. --I  have  commanded  nvj  jan5fi^ 

*'  Jied  O^eSj  I  have  alio  called  my  mighty 
**  Ones,  becaufe  of  mine  Anger,  even  them 
**  that  rejoice  >n  my  Highnefs.  The  Noife 
<*.ofa  Multitude  in  the  Mountains,  like  as 
of  a  great  People ;  a^  tumultuous  Noife 
of  the  Kingdoms  of  I'^ations  gathered  to- 
gether; the  Lord  of  Hofls  muftereth  the 
Hoft  of  the  Battle,  Ifa.  xiii.  i,  2^  3,  4,  5." 
And  according  to  the  Fulfilling  in  Type,  a 
Battk  it  was  in  the  literal  Senfe.  But  when 
the  Prophdt  is  led  more  diftindly  to  point 
out  the  antitvpical.  Fulfilling,  at  the  after 
Bringing-forth  of  the  Church;  "  ThePeo- 
"  pie  (faith  he)  Chap,  ix,  2.  that  walked 

d  2  "in 


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[.    xxvlli     ] 

*^  in  Darknefs  have  feen  a  great  Light. 
"  They  that  dwell  in  the  Land  of  the  Sha- 
"  dow  of  Death,  upon  them  hath  the 
"  Light  fhined:  They  joy  before  thee  ac- 
**  cording  to  the  Joy  in  Harveft;  and  as 
<*  Men  rejoice  when  they  divide  the  Spoil.'* 
And  then  with  a  View  to  the  Calling  of  the 
fcattered  Jews,  proceeds,  Ver.  4.  "  For 
"  thou  haft  broken  the  Yoke  of  his  Bur- 
*'  den,  and  the  Staff  of  his  Shoulder,  and 
"  the  Rod  of  his  OpprelTor,  as  in  the  Day 
*«  of  Midian"  The  Day  of  Midian  is  thus 
mentioned,  with  a  Reference  to  the  fo-ce- 
Icbrated  Breaking  of  their  Yoke,  as  redeem- 
cd  from  under  the  Rod  of  the  former  Op- 
prefTor,  viz.  Pharaoh.  And  with  a  View 
to  the  great  and  finifhing  Battle  and  Vi5lcry 
of  the  Church  univerfal  over  her  Enemies, 
proceeds,  Ver.  5.  "  Every  Battle  of  the 
**  Warrior  is  with  confufed  Noife,  and 
«  Garments  rolled  in  Blood,  but  THIS 
««  {hall  be  with  Burning,  and  with  the  JPtW 
*«  of  Fire  :  For  unto  us  a  Child  is  born, 
"  unto  us  a  Son  is  given,  and  the  Govcrn- 
«  mcnt  fhall  be  upon  his  Shoulder,  &c. 
«  Ver.  6,  7."  An  Expofition  of  which  Ver- 
fes  we  may  not  farther  attempt  herej  let  it 

fuffice 


[     xxix     ] 

fuffice  that  they  are  comprehenfive  both,  of 
the  former^  and   latter   Bringing-forth»*!of^ 
the   Church  J  and  may  not  be  interpreted, 
or  apprehended,  but  by  the  Enochian  Light,  ' 
in  the  Openings  of  the  great  Arcanum. 

But  as  Cyrus  was  the  Overthrower  of 
Babylon  in  Type,  that  the  Re-eftablifhrnent 
of  the  Church  univerfal,  'uiz.  the  Building- 
up  of  the  City  and  Temple,  in  the  myfti- 
cal  Senfe,  is  cotemporary  with  the  Over- 
throw of  fpiritual  Babylon,  witnefs  thefe  re- 
markable Sentences :  "  Sing,  O  ye  Hea- 
"  vens,  for  the  Lord  hath  done  it:  Shout, 
ye  lower  Parts  of  the  Earth :  Break  forth 
into  Singing,  O  ye  Mountains,  O  Forefl, 
and  every  Tree  therein :  For  the  Lord 
"  hath  redeemed  Jacob,  and  glorified  him* 
"  felf  in  Ifrael.  Thus  laith  the  Lord,  tlw 
"  Redeemer,  and  he  that  formed  thee  from 
*'  the  Womb,  I  am  the  Lord  that  maketh- 
"  all  Things;  that  flretcheth  out  the  Hea-''* 
vens  alone;  that  fpreadeth  abroad  the 
Earth  by  myfelf;  that  fruftrateth  the 
Tokens  of  Liars,  and  maketh  Diviners 
mad,  that  turneth  wife  Men  backward, 
and  maketh   their   Knowledge  foolifh; 

"  that 


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[       XXX       ] 

that  conjirmeth  the  Word  of  his  Servant* 
2Lnd  perform eth  the  Counfel  of  his  MefTen- 
gers;  E^  Thdit performeth  the  Counfel  of 
'*  his  McfTengers,  that  faith  unto  y^r?^/^/;?, 
"  Thou  (halt  be  inhabited ;  and  to  the  Cities 
of  Judab,  Ye  (hall  be  built,  and  I  will 
raije  up  the  decayed  Places  thereof :  That 
lajth  unto  the  Deep,  Be  dry,  and  I  will 
**  dry  up  thy  Rivers:  That  faith  of  Cy- 
rus, He  is  my  Shepherd,  and  fhail  per- 
form all  my  Pleafure;  even  faying  t^ 
yerufalemy  thou  fhalt  be  built  ^  and  to 
the  Temple^  thy  Foundation  fhall  be  laid,  • 
**  Ifa.  xliv.  23 — 28."  H;::re  the  Perfona- 
lity,  and  regal  Power  of  Him^  who  is  the 
Shepherd  of  Israel,  is  fpoken  of  under  the 
Charaftcr  of  a  CYRUS,  f  And 

+  Many  are  unhappy  in  the  Lack  of  diftiinguifhing  be- 
tween the  Divinity  undi  Humanity  of  Christ:  Between 
the  Person  ALiTY  of  Chriji  m  Heaven,  and  the  Spiri- 
tuality of  Chriji  revealed  in  Men  upon  Eareh.  For 
clear  Apprehenfions  in  thi»  Matter,  the  Reader  is  referred 
to  the  enfuing  Work  ;  but  for  the  prefent,  let  it  fuffice, 
that  of  Chrift  in  Men,  the  Scriptures  mean  no  other  than 
the  Chrijiian  Sta'fif  become  knoivn  and  experimented  in  Men; 
which  Chriftian  State,  is  that  of  thew^oy  Birth,  John  iii.  3. 
or  it  is  the  obtaining  a  rene-ived  State  or  Condition  of 
Life. 

Messiah,  in  the  Flefh,  was  the  Opener  of  the  Way, 
or  the  firlt  from  jlJam,  in  whom  the  Poflibility  of  ftich  Re- 
newednefs  was  obtained, — and  bf  Chrift  revealed  in  Men: 
Now,  we  mean  Deity  become  revealed  in,  or  united  with 
the  Humanity^  in  fuch  Senfe  as  Deity  and  Humanity  be- 
came 


[     xxxi    ] 

And  would  the  Reader  be  apprifed  of 
the  Nature  and  Manner  of  this  great  and 
univerfal  Overthrowing  of  the  graven 
Images  -,    *    then   confider   the    general  Over- 

(urning 


came  united  in  the  Per/on  of  our  Lord  :    Whereas,  Chrifi 
revealed,   is  an   Impropriety   of    Speech,    otherwife  than 
that  in  fuch   the  Revelation  of  Deity  in  the  Humanity, 
we  obtain   a  Fello<ivlhip  with  Chrift,   and  with  the  Saints 
in  Heaven,  as  alfo  the  Fellon.vfbip  of  the   Brethi'ea  upon 
Earth  :   i  And  of  the  latter  Bringi-ng-forth  of  the  Church, 
we  would  be  underftood  to  mean,   a  latter  Bringing   to   the 
Birth  of  inch  the  Renewednefs  of  a  Life  hid  iviih  Chriji  in 
God:  And  of  the  COMING  of  C/^;//?,   in  the  Chai after  of 
Lord  and  King,    as  the  Shepherd oi Ijraely  a  Shepherd  to 
the  Faithful,   whether  Jew  or  Gentile  ;  but  a  Cyrus  to  the 
Gainiaying   and  Rebellious ;  we  would  be  underftood  to 
mean  his  /IJ/laning,    or  taking  unto  himfelf,  his  great  Power 
in  the  Agency  of  his  Saints  -.—Behold  the  Lord  ccmcth  nuitb 
^en  Thoufand  of  his   Saints,    to  execute   'Judgment  upon  all, 
and  to  connjince  all  that  are  ungodly  among  them,  he.  Judex,  ir. 
*   Babylon  is  fallen,  is  fallen,    and  all  the  graven  Images 
tf  her  Gods  he  hath  broken  to   the  Ground,  Ifa.  xxi,  9.     Let 
the  fecond    Commandment  be  here  cohfidered  —  Images 
graven  in  Wood  and  in  Stone,  as  the  Objefts  of  our  Ado- 
ration, are  now  out  of  Falhion  ;  yet  may  we  not  theiefbre 
confider  ourfelvesas  guiltlefs  of  Idolatry  :  But  of  the  Ima- 
ges antitypically  and  fpiritualiy,  we  are  to  underftand  the 
Imagery  of  our  Minds,  as  vainly  prefumeing  tofuppofe  that 
we  are  ferving  and  worfhipping  God,   whilft  fettered  zaA 
captivated    in   the  Chains  of  fpiritual  Death :  For  N.  B^ 
we  are  efpecially  forbidden  to  make  unto  ourfelves  Like' 
riejfes,  or  Ccmparijons  of  God;---Deity    being    altogether 
incomprehenfible    to   Creatures,     and  can  really   become 
known   by  no  other  Means   than  as  pleafed  to  reveal  and 
snake  manifeft  himfelf :    No  Man  bioweth  the  Son   but   tlm 
Father,    neither  knonxeth  a>ry  Man  the  Father,  fave  the  Son, 
und  he  to  ivhomfce-ver  the  Son  ^11  re-vcal  him  :    So  that  while 
we  remain   in   the  Darknefs   and   Ignorance  of    fpiritual 
Death,   perhaps  void  of  fo  much  as  a  weIl-grour*ded/'<z/Vy&, 
concerning  what  we  ought  to  exped  from  God,  or  what  he 
%  7°^n  15-    J»  2*  3»  4'  S>^»  1>  8' 


'     [     xxxii     ] 

turning  at  the  Commencement  of  Proteftanti 
ifm  ;  the  one  having  been  but  as  the  Pre- 
lude to  the  other.  For  as  the  difaffefted 
to  Clergy  become  fecretiy  acquainted  with 
,GoD  in  the  Openings  of  the  Myliery/^  it  will 
be  as  impoflible,  that  confiilent,  with  their 
internal  ^iet,  they  fhould  itili  adhere  to 
the  Superflitions,  Mockeries,  and  I'rofana- 
tions  of  an  Image  Worship,  as  it  was  for 
Shadrack,  Mcjhack^  and  Jbednego^  in  Type, 
that  they  fhould  have  fallen  down  and  wor- 
fliipped  the  golden  Image,  which  Nebuchad- 
nezzar the  King  had  fet  up  :  And  as  natu- 
ral for  them  to  refufe  going  to  Chuch,  pay- 
ing the  Priefl,  or  partaking  in  tht  accuried  Ce- 
remonials the  Reliques  of  pi-paj  Superllition;, 
called  Ordinances^  *  as  it  was  for  the  Martyrs  of 

Queeq 


requires  of  us,  we  worfhlp  not  God,  but  rather  a  P/jafi^ 
tafm  of  the  Imagination,  which  is  myitical,  or  fpiiitual 
Idolatry;  more  criminal  in  itfelf,  as  more  nearly  approach- 
ing the  Seemingnefs  of  that  Worfhip,  which  is  leally  Wor- 
fhjp  in  the  evangelical  Scnfe. 

•  They  be  all  of  them  Damnable.  Yet  let  not  the  Can. 
did  take  offence  at  the  Expreffions.  The  Word  Damnable, 
is  derived  of  the  Latin  Word  Damno,  to  Condemn,  and  we 
mean  it  here  in  no  other  than  fuch  Senfe  as  the  Woid  oc- 
curs, z  Peter  ii.  I.  CONDEMNJBLE,  or  that  of 
Courfe  mull  either  fooner  or  later  fall  into  Condem- 
nation. It  becomes  one  neverthclefs  to  be  cautious  of 
giving  Offence ;  wherefore  we  condemn  not  an  Adhe- 
rence to  the  ORDINANCES  (fo  called)  in  every  Senfe  :  Let 
thole  who  may  have  been  accuitomed   to   imagine   their 


(  xxxiii.  ) 

Qiicen  M^r}'5*Reign,  that  they  iliould  have  reje'^ed 
the  Mafiy  renounced  the  Popes  Holinefs  Supremacy.^ 
or  that  they  fhould  have  difowned  the  hkjj'ed  tacra- 
mentofthe  Altar;  or  may  one  venture  a  httle  farther 
andfavj  as  it  was  forcertainofa  more  modern  Date, 
that  they  fhould  have  refufedto  Jwcar^  and  //>,   or 

thoroughly 

tliemfelvcs  benefitted  by  any  fuch  a  Means  adhere  to  their  MeAni 
anJ  welcome,  until  it  pleafe  God  to  enlighten  them-,  our  Senti- 
ment concerning  them  in  brief  Being  as  follows,  viz..  That  by  the 
Teftaments  it{houldIappear,that  the  Supper,  that  is  to  (ay,  the 
^«//^;7;  PASS  OVER  under  the  Mofaical  Adminiftration  was 
ircaly  inftituted  an  Ordinance^  it  being  a  Figure  To  eireniiaily/Jrtf* 
diftive,  and  high'y  DoElr!.:al. 

Likewife  that  the  Baptism  of  John  was  ordained  aF/^»r<r, where- 
by in  the  moft  cogent  and  jdemonftrative  Manner  to  enforce 
that  Capitaland  moii  Ejfejiji a  I  Dodrineof  thencwTedamenr* 
the  indifpeniibie  Neceflity  of  our  partaking  of  the  one  only 
efficacious  Baptism,  as  the  alone  pofub'.e  Means  and  Condition 
of  oar  being faved,  Ep.^,  $.  Rom.  6,3.4.  J.  i  Pf^.  3,  20.  21. 
CoLz^l2.    y^^si,$.   Rom.  12,13.    fj/t/.  3,  17. 

That  thefe  two  feveral  Tyfes^  or  Ordinances.,  when  fulfilled 
in  the  Pcrfon  of  thepromifed-W^^/?,  as  T^pes  or  Ordinances 
were  then  expired,  made  void,  rendered  obfolcte,  and  done  away. 

That  confidering  how  principle  a  Part  of  the  Bufincfs  and 
Concern  of  the  firft  Promulgators  of  Gofpel  it  was  to  wean  and 
draw  off  the  Minds  of  the  People  from  an  habittuated  Adhe- 
ranee  to  ORDINANCES,  as  Inftance  Cof.  1.  from  vsrs  g,  to 
rhcEnd,  fo  likewife  the  Whole  of  the  Epiftle  to  the  Hehervst 
itmuft  be altojiether  unwarrantable  to  prefume  thai: an  Adherence-- 
ro  thefe  rcfpedivc  Infticiitions  was  orherwife  abetted  or  ap«> 
proved  by  thej-^w/T^/^?  of  the  Primitive  Time  than  tranfiently  in' 

rhe  Nature  of  6'?^«j'/ flich  Signs  as  however  the  Ordinances 

were  expired,  made  void,  rendered  obfolete,  siid  done  awAy* 
iTiight  ftill  have  been  regarded  by  the  People  as  reraining  tiiyis 
Significative  :ind  DoBrinal  Scnfc, 


^j^H^^^^^H^HUiob 


thoroughly  to  have  acquieied  in  certain  the  well 
known  Siiperfiueties  of  their  TIME,  in  the  Way 
ofaScrvileRefpeamentofthe  Perjons  or  Cofiditi- 
msofMtn]  fuch  being  tiieN&ture  oiWUleformations'^ 
for  N,B,  as  the  enlightened  DESPISE  NOT  the  Day 

of 

That  whereas  there  nre  certain  5'/>»j  now  in  being  termed  Or- 
dinances.  Means:  is.c.  fo  abfoiutely  and  entirely  unauthorized  by 
^ny  Scripture    Teftimony    concersiing    them,        it    appears 
that  not  only  the  A^^^Jthemfelves,  but  as  Muter  of  ftill  greater 
Confcqnence,  an=1  more  immediately  deinmanding  our  Notice, 
aJl  warrantable  or  infltfltible  API^REHENSIONS  concerning 
thefe  the  antient  Signs.  Water  Haptism,  and  the  Supper,  their 
Typical  and  DodrmalSenie,  the£«^/  and   Purpofes  for  whicb 
rheV  wereinftimted,  (amidathofeLabvrinrhs  of  Error  and  Con- 
fufion  wherein  the  Church  Nominal  fince  ►he  Commencement 
of  herGofpel bath  been  involved)  tot.  eEccIefiaftical  Eftabliih- 
menrsof  our  TIME  are    become  chrir.jly    obliterated^    Vague^ 
undextind,  while  STRANGE,  ^^v«,,  and  STRANGE  DocVrines 
are  found  to  have  been    fubfiituted   in   their  (lend,.     Outward 
and  vifible  Signs  of  an    inward   and  vital  S.iaity^    where  the 
Kealityof  fuch  a  Grace  is  wanting  do  conftitute  and  Charade- 
xize  the  HYPOCRITE  as  fuch  •,  and  where  is  the  Man  that 
ihall  be  found  able  to  make  good  the  Charge  of  an  Uyirighteom^. 
9ter<  in  me,  for  thac  hardly  can  one  be   prevailed  upon  not  to 
i)elieve,thatbeftic  might  become  one  to  decline  thefe  fhewy 
and  Often^ations  Signs?    was    there    any  fuch    Tiding  to  be 
imagined    as  a  pradical  ReeftabUfliaiCnt    of  the  anrient Signs, 
according  to  the  Ufuages  ol  ttie  unappoftatized  Church,   the  un- 
feigned SimpHcity  of  a  living  and  efienfial   Faith,  as  at   the 
Commencement  of  the  Gofpel  Difpenfation,  the  fenlible  might 
iiave  no.  Objc-aions   to  a    falling   in  with  fuch   j)rad:jcal  Re^ 
efiablijhment;  whereas  to  imagine  the   Poflibility  of  any  fuch 
pradical  Reeftablifhment,  might  be  found  not  lefs  vain  trian 
io  imaginelthe  Poflibihty  of  calling  back  Yefterday  that  is  pafl:  ; 
^nd  fet  the  Cafe  that  we  were  ever  fo  difpofed   or  determined 
«(^  Reinftate  a   praFttcal  Water  Baptifm  (  to  Inflance  but  oftC. 
^  ll\?  Qd:u^ce  To  QaUd^   the  Serif  tijrq^ 


[       XXXV       ]       * 

c 

of  fmall  Things^  but  are,  faithful  in  ^fiw^ 
it  is  hereby  that  we  may.  exped:  to  become 
Lords,6ver  many  Things;  for  as  the  Re- 
demption of  i/r^f/,  from  ninder  the  Tyran- 

Scripture  is  fo  far  from  propofing  to  us  any  fuch  an  Un- 
dertaking, that  it  is  inopoffible  to  difcover,  upon  fearching 
them  ever  fo  diligently,  either  at  tvhat  Time — hy  ivhat 
Co7nmun'{ — the  Manner  hoiv — upon  'whom — by  'tvhom — or  to 
•zvhat  EnU  fuch  Baptiim  ought  n<),w  to  be  adminiilered  ;  eke 
Baprifm,.  Matt,  xxviii.  being  meant  of_  the  eflential  and 
fpiritual  Bapcifm,  and"  not  of  Water- Baptifai"; 'as  might 
eafily  be  Ihewn,  indeed  already  has  bef«  fhevvn  by  fundry 
late  Writers  upon  the  Silbjeft,'  however  with  lefs  Ceriainiy' 
of  Demonftration  than  might  now  be  produced. 

It  appears  (in  fhort)  that  to  onjon,^  to  hcncur,  and  rr-uere 
thefe  feveral  Inflitutioris  refpeflively,  acco'dinj  to  their  ty- 
pical and  do£innal  Senfe,  (he  Ent/s  and  Purpofei  of  their  pri- 
mitive Ordination  is  that  vvheretwto  the  Faithful  are  now" 
called  :  For  as  ww  Times  are  productive  of  nerv  Events,  and 
as  different  Perfons  are  diverfly  employed  in  differciit  Ser- 
vices for  God;  fo,  for  any  to  infer/thai.  bec^ufe  John  the 
Eaptijl  was  divinely  appoioted' to  bnp-:ife  in  the  River  Jor- 
dan ;  that  therefore,  withonc  any  fucii  Warrant  as  John  or 
the  Apollles  had,  we  err  m  omitting  to  pra6\,ife  tl-.e  piefeivt 
fubllicuted  Sjgns,  is  not  much  better  argued  than  .to  infer, 
that  MnJ'es.  when  commajided  and  authorifed'  of  God  to 
carry  on  an  Intermediation  between  fharmh  and,  the  Chil- 
dren of'I/rael,  .did  err  in  the  Execution  of  fuch  his  Cornmif- 
fion,  becaufe  Noah  had  been  formerly  authorjjed  of  God 
in  the  Work  of  building  the  Ark,  ■^i^htreiii  fc-w,  .  //^/  // 
eight  Souls  n.verefa'ved  by  Water. — The  Ark,  as  i  Peter  iii. 
20,  21.  was  a  Type  collateral  with  the  Imlitution  of  Wa-  • 
ter-Baptifm:-But  Mofcs.\^a.%  divinely  authorifed  in  Services 
different  from  thofe  of  AW/^,  notwithtbnding  both  were 
Preachers  of  Righteoufncfs  :  So  John  was  commiffioned  to 
baptife  in  the  Waters  of  Jordan  ;  but  the  faithful  now,  are 
called  to  Services  vtxy  difierent.  The  Work  which  God, 
by  the  Intermediation  of  cur  fpiritual  Mo/es,  -is  now.about 
to  efFeft,  being  that  of  redeeming  his  captivated  Church 
from  under  the  Power  of  P'3ar^'3/>,  Prince  of  Uarknefs,  fpi^ 

e  3  ■   ritually 


[     xxxvi.  ] 

.  ny  oF  Pharaoh  in  Type y  was  efft:(5i:ed  thro' 
the  exlrcme  Oppofitions  of  Power  againd 
Powcry  jufi  fo  it  is  fpiritually ;  we  may  not' 
exped:  to  become  quickened  or  redeeme'd  in 
the  Renewings  ofprimidve  Redtitude,  but 
through  a'  Series  of  extreme  Confli(!l  be- 
tween the  oppofite  Powers  of  Darbicjs  and 
Light;  and  in  trival  Matters  of  a  Non-con- 
formity,;  it  is  not  fo  much,  that  any  excej/ive 
f^irtue  ought,  by  ug  to  be  imagined  in  con- 
forming or  not  conforming,  (the  Adlfon 
limply  tdniidered)  but  it  is. the  Purpofe  and 
Lanii^uage  of  our  Faith,  that  is  available  with 
God,  in  that  the  called  are  called  to  a  CcO:?^ 
tnOtip»  "  'O  King  Nebuchadnezzar y  we  aje 
.  "  not  careful  to  antwer  thee  in  this  Mat- 
"  tcr  :  If  it  be'fo,  our  God,  whom  we 
"  ferye,  is  able   to  deliver  us  out  of  thine 

,"   Hand, 

m 

^ritaally  : By  Faiih  it  is  only. that  we  ever  fhall  experi- 
ence fuch  Redemption  ;  and   as   for  fuch  Cej-emcnials,  cr  ' 
outward  Signs,  as  remain  yet  ui\divefled  of  the  Appellati- 
ons Sacrament    and    Meatrs.  ('wirh'-iit    me?p1v    aH'nr-'ing  to 

what 
otficr  c^n  K£  poliibiy  make  «;.  aein,  1-;^'  in^it  tne  i  ime  is 
now  come,  wherein  tKey  (hall  fully  and  compleatly  appear 
to  be  what  indeed- and  in  reality  they  ave,  <viz..  the  Antiqii- 
Ated,  •  Remains  of  w  hat 

one  may  with  very  grcai  .-iJiUrance  ai-.vcnture  to  pronounce 
the  TR AD ITIONjjV/'^'''^  ELDERS,  M^ri  vii.  5,  6,  ^, 
S,  9. — See  Wm.  Z/ZTt-'sLetters,  Letter  firft.  This  valua- 
ble Writer  found  it  not  his  Bufincfs  to  "rejeft  •  the'  Ceremo- 
nials approved  by  the  Kftablilhment,.  the  TIME  being  not 
yet  fuily  Come  :  And  therefore  in  the  faid  Letter  to  his  , 
Correfpondant,  hath  fliewn  his  Willingnefs  to 'have  faid 
whatfoever  might  be  faid  in  their  Vindication. 


[       xxxvii     ] 


*'  Hand,  OKing/  but  if  not,  be  ijt'kno\vn 

*'  -unto  thee,    O   King,    that  we  will  not 

*'•  fcrve   tby  Gods,    nor  worfJnp  the  Image 

"  which  thou  haft  fet  up,    l^an   iii*.    i6, 

''   17,     18."       And    as     the    Faithful     in 

Singlenefs   of   Purpofe  tovVards   God,    are 

Concerned  irrfuch  -Teftimony,  by  ftruggling 

with  they  do  at  Length  obtain  a  complete 

Vii^lory  over  all  the  Powers  of  Deaths  Hell,^ 

and  the  Draq^on\    our   internal    iJluminati- 

on,  Peace  andConlolation,  being  gradually 

adminiftered  upto  us,  in  fuch  the  Courfe  of 

our  [piritual  Warfare,:     '"  Whatfoever    is 

"born   of  Cod   overcometh    the   World;" 

*'  and  this  is  the  Vidory   that  overcometh 

*'  the  World,  even  our  Faith  j  •  i  fohn  v.-j'» 

and  N.  £.    V',  That  "Faith  v/ithout  Works 

"  is  dead;  and   whatfoever  is  not  of  .Faith 

''  is  Sin."  "  .     ' 

This  the  Struggling  of  the  Church  in 
Bringing-forth,  is  that  v/hich  in  Scripture 
is  called  her*  Travailing  in  Pain.  Thus  the 
Prophet  Ifaiah  3  "  A  Voice  of  "Noife  from 
*'  the  City,  a  Voice  from  the  Temple, 
**  (faith  he)  a  Voice  from  the  Lord,  that  * 

'!  rendcreth   Re.compence  to  his  Enemies : 

"  Before 


[     xxxviii     ] 

•*  .Before  /he  travailed,  fhe  brought  forth  j 
"  before  her  Pain  came,  fhe  was  delivered 
"  of  a  Man  Child:'  And  proceeds, '^*v\VhQ 
"  h^th  heard  fiich  a  Thing?  Who  hath  ' 
*'  it^a  luch  Things  ?  Shall  the  Eai  th  be 
*'  made  to  bring  forth  in  6ne  Day  ?  Or 
"  ihall  a  Nation  be  born  at  once  ?  Fur  as 
"  fooh  as  Zion  travailedy  £he  broudit  forth 
"  her  Children!"* 

Now  as  the  Enlight-ened  become  flrength- 
cned.in  their  Faith,  and  gradually  ftrength- 
ened  in  the  Gifts,  and  Powers  of  the  inter- 
nal Man  ;.  their  Testimony  becomes  com- 
mu?iicative  like  a  filent  Stream,   "  - 

And  wiien  the 
Teftimony  -j-  becomes  puelickly  vocal, 
which  cannot  be  until  the  appointed  Time, 
then  *  commences  the  Roaritig .  'as"  before 
mentioned  j  for  the  Crying  aloud  of  the 
Watchers,  fliall  be  lilce  the  Roaring  of  a 
Lion  J  yea,  they  fliall  roar  like  young'Ei- 
ons  J  their  Roaring  fliall  be  clear,  difiiuB^  * 
and  articulate,  but  the*  Roaring  ol  the  Ene- 

my, 

*  'ifa.  Iyvi.  S^.  Sec  the  C^artfr  f^  tV-  I'.  '. 


(  xxxix.  ) 

my,  vi<z,  the  Beaft^  the  Falfe  Prophet^  and 
his  Adherents,  Ihail  be  a  confufed  and  tu- 
multuous jRo^W;zg,  like  the  Roaring  of  the 
Sea. 


"  Howl  ye,  for  the  Day  of  the  Lord  is 
"  at  Hand:  it  Ihall  come  as  a  Deftruftion 
"  from  the  Almighty  -,  therefore  fhall  all 
"  Hands  be  faint,  and  every Man'sHeart  fhall 
''  melf,  they  Ihall  be  afraid,  Pangs  and 
"  Sorrows  fhall  take  hold  on  them ;  they 
"  fhall  be  in  Pain  as  a  Woma?i  that  travai- 
"  leth ;  they  fhall  be  amazed  one  at  another ; 
<•  their  Faces  fhall  be  as  Flames,  Ifa,xui6, 


As  for  thofe  traditional  Ceremonies,  term- 
ed Ordinances^could  theFaithful  experience 
them  to  be  realh  the  Means  of  our  SanQi- 
lication  or  Salvation ;  wherefore  fhould  we 
not  gladly  embrace  the  Opportunities  of  be- 
ing (anQified  and  faved  upon  fof^  Terms? 
It  was  for  the  Sake  of  their  typical  and  doQ:- 
rinal  Signification,  that  the  Obfervation 
of  Statutes  and  Ordinances  was  enjoined 
upon  the  Hebrews^  under  the  former 
Adminiflration  j  and  had  it  been  con- 
fident with  the  Wifdom  of  God,  that  the 

Obfervatiop 


Clx)         . 

Obfervation  of  any  Set  of  Ordinances  t>r 
Ceremonials  whatever,  fliould  have  been, 
enjoined  as  fuch  upon  the  Gofpel- Church,: 
fuch  Injunction  might  furely  have  been  re- 
corded in  the  New,  as  repeatedly  it  is  in- 
ftanced  in  the  OldTeftament,  in  Words  to 
thisEffed;  "  It  fhall  be  a  Statute  for  ever 
«  throughout  all  your  Generation?;,  in  all 
«  your  Dwellings."'  Andif  fevere  Rcpre- 
henfions  were  due  to  the  Blifid  Guides  of 
the  former  AdminHtration,  for  omitting  the 
weightier  Matters  of  the  Law  in  fuperfici- 
ally  doing  fuch  Things,  and  adhering  to 
.  fuch  Ceremonials  as  had  rf^/Zy  been  ordain- 
ed, mid  ought  notto  have  been  left  undone; 
how  much  more  open  to  Reproof  be  they, 
who  not  only  omit,  but  even  ridicule  the 
weightier  Matters  of  Gofpel,  in  fuperftiti- 
ouflyandhypocritically  advocating  tor  fuch 
Ordinances,  as  are  merely  the  SuhftituUd 
Cere?mnmls  of  Qur  apoftatized  State?  * 

That  during  the  Times  of  our  appointed 
Blindnefs,  the  Perpetuity  of  thefe  theCere^ 
monials  of  ^formal Religiouwis  foreknown 

ill 

*  See  M^tt.  xxiiid.  xvirh.  and  Mar^\\mh.  Chap- 
ters-, the  Fulfilling  oft!  c  MeafureattbisTm-ic,  being 
typicar  of  the  after  Fulfilling  under  [he  Gofpel  Dil- 

pcnfacion, 


[  xii  j 

in  the  Wifdom  of  God,  is  our  fincere  Be- 
lief :  For  triiely,  had  it  not  been  for  fo  ftrift 
an  Adherence  to  the  Ceremonials  and  Super- 
fcials  of  Religion,  as  a  Sidy  to  thd  Minds 
of  the  People,  greatet-  Anarchies  and  Con- 
fufions  rhight  have  befallen  in  ecclefiafbical 
Revolutions  than  have  befallen  us ;  and 
"what  is  more  worthy  of  Obfervation,  were 
it  not  for  the  Invalidity  *  of  thefe  our  fub- 
ftituted  Ceremonials  in  themfelves,  the  Re- 
forrnants!  of  bur  latter  Ages  had  wanted 
Caufe  of  Controverfy,  wherein  they  Ihould  fo 
Magnanimonfly  and  Glorioufly  have  fuffer" 
ed   and  triumphed  as  they  have  done. 

By  any  declamatory  Reprehenfions  of 
bur  prefent  prevaling  Superftitions,  we 
IVould  not,  however,  be  iindferflood  to  re- 
commend to  a  fingle  Individual  Noncon^ 
formities  or  Dijfenfions,  otherwife  than  in 
Singlenefs  of  purpofe  towards  God  ;  and  as 
the  Times  fhall  bring  forth  a  Concurrenc'!: 
of  Sentiment  herein,  among  the  Brethren 
univerfally  over  all  Chriitendom. 

That  the  general -Overturning  ;«z^' 
commence   by  Way  of   Nonconformity,     and 

f  ths 

•  A  Blind  and  Idolatrous  Adherence  to  a  ShfiJci-j  of 
Our  own  contriving  in  the  Stead  of  an  AcknowJedgs- 
Jncnttothe  genuine  fubrtantial  and  unchangeable  TKUTif) 


i   I     xlii     ] 

the  Reformation  carried  on  by  Way  of  Op- 
pofition  and  Perfecution,  Zeal  againft  Zeal 
in  extreme  good  Earneft,  I  am  altogether 
clear,  and  let  our  national  Eftablifhments  be 
pleafed  to  take  Notice,  that  it  will  be  in 
vain  to  call  out  Schifm^  or  to  call  the  Blame 
of  an  univerfal  Difturbance  upon  particular 
Perfonsor  Parties,  it  is  the  TIME  that'iVT.  B. 
fhall  bring  forth  this  the  TRAVAILING 
of  ZION  in  PAIN  -,  and  when  the  Non- 
conformity commences,  it  will  be  by  the 
common  Confent  and  Concurrence  of  the 
Faithful  among  all  Nations  ;  and  fuch  will 
be  the  tumultuous  Commotions  among  the 
People,  and  Nations,  and  Tongues,  in  art 
univerfal  Manner,  in  this  the  TIME  of  TROU- 
BLE ;  Dan.  xii.  i.  that  other  wife  than  as 
adhering  with  all  Diligence  to  the  pre- 
didlive  Admonitions-,  Matt.  xxiv.  23 — 28. 
Mark  xiii.  21—24.  we  fhall  be  in  the  ut- 
moft  Danger  of  being  feduced  and  mifled 
by  the  Antichrijls  and  falfe  Prophets,  to 
whom  an  extraordinary  Pawer  fhall  at  this 
Tims  be  given. 


[    i^liii    3 

Tm*-!  Wi  hivt  hinted  0Or  Subjd^  j  l>Ut  at  the 
fiime  Time  dare  not  jdndcrtake  to  foreknow  (of  our 
Gontemporary  Readers  mOre  efp€tially)howm^ny 
«w  by  whom  the  fame  fh^Il  be  deemed  (b  confidera- 
bkasto  fBga^  ch^ir  AttentionPShaH  bedeemeU 
lb  confiderable  (I  mean)  as  to  engage  them  in  that 
Concern,  that  earneft  Intenfcnefs  of  thought, 
■without  which  it  is  inipoffible  that  our  Meaning 
ihould  be  rightly  apprehended?   For,  if  now 
there  be  any  fuch  Thing,  as  that  which  was  foe 
merJy  intended  by  the  Apoftle,  when  fpeaking 
of  d  Savour,   2.  Cor.  ii  14,15,  fo  certain  it  is, 
^hat  the  fame  is  to  this  Day  ^  Samur  efLifi  unto 
Lifi  itithem  that  Irue-,  and  iflkatb  unto  Death 
in  thmthatperijh.  ver.  16. 

.# 

"W ft  may  not  ho\^ever  om^it  to  revive  the  former 
tjchortatiofy,  "  Take  heed  unto  yourfelves,  left 
*♦  at  any  Time  your  Hearts  be  Overcharged  with 
♦<  Surfeiting,  and  Drunkcnefs,  an^  the  Cares  of 
♦♦  tRisLffe,  and  lb  the  Day  come  uport  you  iwr 
**  awarefr,  for  gts  a  SNARE  doth  it  come  upon  aU 
♦♦  them  that  dwel)  on  th^Fdcfe of  th*  whote  Earth. 

^  Thus 


c  ^^»^  1 

t.'..  TMV^  publickly  to  appear  would  be  altogethe*' 
.  tinwarrantable   in   me,  without    apprizing    th 
-^Reader  yet  farther,  that  purely  in  Refpefl  of  the 
Matters  intended^  (be  the  Infkrument  or  his  man- 
'ner  as  exceptionable  as  you  pleafe)  to  perufe  me 
"^ith  Serioufnefs  and  Attention  is  dangerous, 
'**  I  admonifh  you  fincerely,"   (writes  a  certaifi 
Difciple,  whofe  Name  for  the  prefent  I  would 
choofe  to  be  ej^ciifed  in  concealing)  "  That  other- 
"  wife  than  difpofed  as  was  the  Prodigal  or  loft 
*'  Son,  Luke  xv.  i8,  in  returning  to  his  Fathel* 
"  again,  you  leave  my  Writings  and  read  theni 
'"  not,  my   Book  will   do  you  harm ;    if  yoU 
*<  will  not  take  Warning,  I  will  be  giiiltlefs^ 
«*  blame  nobody,  but  yourfelf. 

-•  la  fucti  Degree,  as  but  trahfiently  and  carele'fsljf 
read,  without  any  Propenfity  to  d^ji^dl  uponfuch 
Meditations,  as  it  is  the  Tendency  of  our  novel 
Difcourfe  to  excite  j  the  R  eadet  is  welcome  to 
imagine  he  efcapes  or  evades  the  Weight  of  fuch 
Pre-admonition;  but  as  read  with  Strioufnefs; 
Convi6lion  and  Satisfadion,  attended  with  art 
Aptnefs  and    Propenfity   to   examine    and  re* 


[     xlv     ] 

i-c -examine  the  Scriptures  referred  to,  and 
to  fpeculatc  and  meditate  upon  what  occurs, 
then  let  him  be  aiTured  that  fu  h  Propenfity 
is  the  Drawing  cf  the  Father,— a  Cad  to 

Repentance  ; "    Truly    the    Harveft 

"  is  plenteous,  but  the  Labourers  are  few.'* 
And  as  difpofed  to  clofe  in  with  the  Vifira- 
tion,  and  farther  Information  be  wanting, 
GOncerning  a  praftical  Introverfton  ;  Begin- 
ning and  Procefs  in  the  gradual  and  pro- 
greflive  Work  of  Repentance  and  Self-denial^ 
a  Dying  to  the  Former,  and  rifing  to  a  New- 
nefs  of  Life,    let    fuch    Authors    J    be  con- 

fulted 

%    With  Refpefl  to  the  Nature  of  Reformations,  and  na- 
tional Overturnings,  the  Martyrdoms  fhould  be  cfpecial- 

ly  recommended. To  the  D'-iJl,  or  modern  AcademicuSf 

the  Way  to  M-vine  Knowledge  ;  the  Spirit  of  Love  ;  the 
Spirit  of  Fkayek  ;  or  thp  Grounds  and  Reasons  of  the 
Chrijiian  Regeneration,  might  be  fervice- 

able  ;  folikewif'=" '^-^  Way /o  I'^^Sapbath  o/'^^,  hy  Tho' 
mas  Brotnhy,  ,  :\  late  Publication, — and  as  an  uni- 

verfal  Manual,  adapied  to  all  States  and  Denominations ; 
the  Cbrijiian  Pattern,  by  Thomas  a  Kempisy  is  generally 
known  and  acknowledged,  and  might  be  recommended 
with  this  Provifo,  in  Cafe  a  genuine  Traflation  can  be  met 
with  :  For  as  quick  Mercury,  by  palling  under  certain  chymi-« 
cal  Operations  becomes  hJIee/,  fo  the  Generality  of  onr  pre- 
fent  Tranllations  of  this  excellent  M<2«««/,  fo  far  as  I  have 
feen,  are  rendered  lifelefs  and  abominate,  by  the  Fingerings 
of  our  Nebuchadnezzer  ;  for  as  of  popular  Account, 
the  Misfortune  of  this  worthy  Author,  hath  been  very  hard- 
ly to  have  cfcaped  his  Clutches  ;■  and  fo  far  as  handed 
forth  and  recommended  by  him,  according  to  his  wonted 
Difpofition  to  be  meddling,  in  having  aflumed  to  fwell,  to. 
embellifh  and  refine  upon  his  Language,  if  one  miy  be  inJ 
dulged  in  fo  faying ;  truly,  he  ha;h  fo  fvjelkd  it  with  the- 

Pride 


[    xlvi    J 
fulted  as  the  Himes  do    very   amply    affbtdi 

However  Faith  comet/j  hy  Hearings  it 
muft  likewife  be  reitiembred  that  Know- 
ledge  puffetb  up  ;    and  therefore,     that  high 

Speculations 


Pride  and  Pedantry  of  his  own  H«art,  as  to  have  rendered 
the  faid  Book  a  mere  Carcafs. 

And  here  I  can  fcarcely  omit  an  Obrervation  that  now  oc- 
curs, as  touching  that  Slaying  of  the  WitneJJis  ;  Rev.  xi, 

Obferve  firft,  that  the  Humanity,  as  hereafter  difcourfed, 
being  a  Microco/m  of  the  vifible  Creation,  the  Manner  of  the 
divine  Procedure  with  Individuals,  in  the  WorJc  of  Redemp- 
tion, is  Jimilar  to  the  Manner  of  the  divine  Procedure  with 
Mankind  in  general,  under  the  Difpenfations  of  Laiu  and 
Go/pel',  for  as  thefe  have  fucceeded  each  to  the  other  in  the 
World,  fo  it  is    fpiritually  ;  the  Chriflian  in  the  Procefs  of 
his  Pilgrimage  muft  pafs  under  thefe  two  Difpenfations, 
Law — and  Gospel:  Hence  it  is,  that  as  obtaining  a  Re- 
jiewednefs  of  Lifeinthe^^^/f^^w^^/'^/a/f  the  two  Testament* 
of  Mcfes  and  the  MeJJiah,  do  in  him  become  vii'ijied,  living 
znd  ejfential ;  his  Dodrine  being  called  his  Testimony  : 
And  hence  it  is,  that  an  illiterate  Heathen,  untaught  in  the 
Scripture,  uninformed  of  their  literal  and  hiftorical  Senfe, 
as  divinely  influenced,  ihall  nevertbelefs  be  entitled  to  a  Tef- 
timony,  and  Ihall  hold  forth  genuine  Scripture  Dodrine  :  I 
might  appeal  to  an  Inftance  of  this,  whereunto  lam  an  Ear- 
Witnefs ;  at  an  Yearly-Meeting  of  the  People  called  Quaker s, 
—an  American  Indian^  with  becoming  Gefture  and  Elocuti- 
on, was  known  to  have  axhibited  a  public  Difcourfe  in  his 
♦fu;-*  Lanp^oac^e,  (being  incapable  of  o«r.r,)  which  was  inter- 
pieted  0  the  Satisfadion  of  the  fenfible  Part  of  the 

Meeting. 

The  two  Tejlaments  we  have  In  the  Lettert  and. they  arc 
the  tiuo  Witnejfes -J  Rev.  xi.  3.  But  that  Power  fhould 
be  given,  JV.  B.  to  thefe  tnuo  Witnejfes,  that  they  Ihould 
prophefy,  we  underftand  a  living  and  'vocal  Teftimony  in 
fuch  Senfe  as  above  j  for  in  this  Senfe  it  is,  that  thefe  twd 
WitncJJki  are  caikii  the  /wo  Olive  Trees,  and  the  faia 

COLOEI? 


[     xlvii     ] 

Speculations  may  not  be  Indulged,  but  in 
Subferviency  to  the  Simplicity  of  a  living 
and  ejential  Faith:  And  \tt  it  be  efpeci- 
ally  remarked,  that  when  having  fo  far 
fpcculated,    as    to  have  obtained  fuch  living 

and 


Golden  Candlesticks,  fiandin^  before  the  Qod tf  the 
Earth.  The  Qne  Thou/and  T<vjo  Hundred  and  Sixty  Days,  dur- 
ing which  Time  they  were  to  prophecy  in  Sackcloth,  are 
prophetic  Days,  and  are  anfwerable  to  the  Time,  Times  and 
an  Half  of  the  Church  her  abode  in  the  Wildernefs  State,  as 
hereafter  fhall  be  explained.  The  Rijing  of  the  Witneffes, 
Verl'e  i  ,  12.  is  anfwerable  to  the  Breakings  of  evan- 
gelic Day,  as  above  difcourfed  ;  and  the  Foice  of  the  Se- 
venth Angel,  Verfe  1-.  to  the  Revelation  of  \i\ie  Myf" 
iery  in  an  unJvcrfal  Manner  over  all  the  World. — And 
as  touching  that  Slaying  of  the  Witnejfes,  Verfe  7,  their 
dead  Bodies  being  fufftred  to  lie  in  the  Streets  of  \}as  great 
City  ;  the  Rejoicings  of  the  People  and  Nations  over  them  ; 
rot   fuftcring   their  dead  Bodies  to  be  put   into  Graves  !— - 

Underftand  it  thus, That  what  we  have  jull  obferved 

is  an  Inllance  of  this  :  Our  faid  Author  was  ii  Prophet  in 
Sackcloth ;  his  Tejiimony  tranfmitted  to  Pofterity  ;  according 
to  the  concealed  Meaning  of  the  Text  is  his  Body,  that  is  to 
fay,  his  Writing  was  the  Tranfcript  of  his  real  Mind  ;  the 
genuine  'vital  Stn\\mtnts  of  a  living  Man  ;  more  diftinft- 
ly  conveying  the  State  of  his  Will  and  Mind  to  the  Reader, 
than  might  have  been  done  by  verbal  Communications 
upon  a  perfonal  Sight  and  Knowledge  of  the  Author,  Face 
to  Face. 

Hence  the  oiFering  any  violence  to  the  ^written  Teftimony 
of  iuch  Author,  is  moll  properly  a  Killing ;  becaufe  as 
God's  Witnefs  ox  Prophet,  his  Teftimony  is  thereby  ren- 
dered iioid :  (indeed  the  Enjidence  and  Sa'vour  of  a  Teftimo- 
ny may  become  loft,  even  by  varying  but  here  and  there  a 
Word  or  Syllable)  I  fay  killing;  for  if  my  Soul  be  in  Danger 
6r  Diftrels,  and  my  Neighbour  presents  me  with  a  Tefti- 
mony that  is  intiated,  poifoned,  or  fnuelled  in  the  Tranfla- 
tion,  it  is  like  introducing  me  to  an  hypocritical,  deceitful, 
iflembling  Prophet,  who  ftiall  fpeak  one  Thing,  and  mean 

another  : 


s 


[     xlviii     J 

and  effential  Faith,  that  then,  the  Wanderhic? 
of  a  vain  and  fuperficial  Curiofity,  muft,  to 
the  utrnofl,  be  refifled,  fuppreffed,  and  fuB- 
jeded  to  the  Death  of  the  Crofs, — Such  a 
Remwednefs  of  Mind  aS  Ihall  be  acknow- 
ledged 

another:  But  as  any  TucK  an  Idea  of  PropKet,  *  involves 
an  Abfurdity,  fo  it  is  more  properly  an  introducing  one  to 
the  dead  Body  of  a  Prophet ;  inafmuch  as  fuch  'vitiated 
TranJIatioti,  conveys  noteflentially  the  ^"/V/ and  Intention; 
the  Sa'vour,  Sen/e,  and  Spirit  of  a  r^a/  Prophet ;  and  6f 
Confequence,  v  hoever  is  concerned  in  mijiranjlating,  mif. 
interpreting^  or  corrupting  a  written  Teftimony.  doth  that 
in  EfFe£l  towards  v/homfoever  fhould  be  benefited  and  in- 
formed by  fuch  Teftimony,  as  it  would  be  to  kill  my  Pro- 
phet. 

As  confidering  the  Relation  between  fuch  corrupt  Tranf- 
lator,  or  Mifmterpretfer,  and  the  Teltator,  fuch  Killing 
involves  not  the  Idea  of  Mu.'rder,  or  Murderer  ;  but  conf> 
dering  the  Relation  between  me  and  my  Prophet,  the 
Crime  fupercedes  Murder;  for  Ihould  a  Man  kill  my  Prc'- 
phct  before  my  Face,  fuch  Killitig  dcftroys  not  my  Idea  of 
him  as  being  one  of  God's  Prophets  ;  whereas  the  Killing 
of  prophetic  Teftimony,  when  my  Prophet,  who  being 
deceafed  cannot  anfwer  for  himfelf,  deftroys  not  only  the 
Teftimony,  but  my  Idea  of  the  Teftator :  It  deftroys  my 
Idea  of  Prophet,  and  even  tends  to  deftroy  my  Ideas  of 
there  ever  having  been  any  fuch  Thing  as  Prophet,  or  Pre- 
phecy,  fince  the  Beginning  of  the  World;  fuch  being  the 
Senfe  of  our  faid  Scripture  in  this  Matter. 

This  the  Slaying  of  prophetic  Teftimony,  by  a  Mifinter- 
pretation  and  bale  Mixture,  is  that  which  A''.  B.  doth  chi- 
jafierize  the  False  Prophet  ;  It  being  impolTible  that 
the  Letter  oi  the  Teftaments,  fhould  be  interpreted  by  any 
in  whomfoever  the  Teftaments  fhall  not  firft  have  become 
eflcntiaMy  T7i'//ff^ and  li'ving.  And  that  the  False  Pro- 
phet (hould  ever  be  difcourfed  in  Scripture  as  an  Inftru- 
ment  of  Hell ;  that  he  fl^ould  be  numbered  with  the  BeaJ*^ 
and  confidered  as  in  League  with  the  Dragon,  and  intitlei 

to 
*  A  real  Prophet. 


— -*^.'i.' 


[    xHx    ] 

ledged  really  to  fhinc  before  Men,  being 
by  no  Means  the  Acquifition  of  a  Day,  a 
Week,  or  a  Month  ;  it  may  be  an  Year,  or 
Years  j   for    as    Deity    confers     not    private 

Favours 

to  2i/imiiar  Condemnation  and  Punifhment,  as  appears  by 
the  whole  Book  of  the  i2ei/^/fl//o»,  particularly  Chap.  xvi. 
13.  Chap.  xix.  20.  Chap.  xx.  10.  It  is  becaufe  of  their 
fuperlative  Guilt,  who  upon  Pretence  of  w^T^yfr/a^^,  do  iii 
Reality T^ay  the  Witneffes,  and  that  to  the  Deceiving  of 
the  Peoples  and  Naiions  ;  for  N.  S.  I  fay  Noia  Bene  that 
their  dead Bodits  uo  lie  in  the  Streets  of  the  great  CItt, 
*>hich  fpiritually  is  called  Sodcm,  and  ^gypt,  where  alfp 
our  Lord  was  crucified,  'viz..  Norriinal  Chr-ifiendcPi,  degene- 
rated into  that  fame  Kind  of  Darknefs,  Blindnefs,  Sfenfua- 
lity,  and  Obduracy,  as  were  that  Church  and  Peopie  by 
^hcrn  our  Lotd  was  crucified  ;  and  they  of  the  Peoples  and 
Nations,  A'.  5.  will  not  fuffer  their  dead  Bodies  to  be  put 
;nio  Graves,  but  are  making  merry  over  them  ;  that  is  to 
fay,  we  are  not  iatisfied  to  let  the  Scriptures  alone,  or  to 
treat  them  \Mth  that  Decency  and  Refpeft  that  is  due  to  ari 
human  Corpfe;  to  let  the  Teftimonifcs  of  the  Prophets  be 
biiried  in  Oblivion,  but  are  idling,  meddling,  and  tamper- 
ing with  them,  as^tho' when  their  Bodies  be  already  dead 
we.  would  kill  them  over  again: — Triumphing  in  fuch 
Vidlory,  rejcicitig  and  mdking  merry  ever  them,  and  fending 
Gifts  to  one  another,  becaife  thefe  iivo  Propheis  tormented theih 
that  dnvell  on  the  Earth. 

Let  us  confider  how  hardly  It  is  that  the  Guilt  of  fuch 
Slaying  is  avoided  :  Have  I  been  prefent  at  the  Delivery  of 
ali'ving  Tejiimony  F  I  dare  hot  in  my  after  Coftverfation 
repeat  it,  or  any  Part  of  it,  and  why  ?  Indeed  becaufe  in 
fo  doing  I  ftiall  be  focnd  guilty  before  God  of  faying  thfi 
Te/iimouy,  in  that  I  am  incapable  of  repeating  it  according 
to  that  Mind  and  Spirit  in  which  it  was  delivered  ;  to  me 
it  was  a  li'viAg  Tefiimony,  the  Language  of  God  ;  but  as  I 
repeat  it,  the  fame  becomes  dead,  and  to  the  Hearer  of 
filch  Repetition  it  is  no  more  than  a  Carcafs  or  dead  Body. 
Hence  if  any  Man  name  the  Name  o/"  Christ,  let  him  depart 
from  Iniquity;  for  in  Striftnefs,  it  is  even  unfeenily  to 
JQcntion  or  make  any  Application  of  »  Scripture  S^ing  in 

g  an 


[  1  ] 

Favours,  fo  in  the  Courfe  of  our  travailing  iH 
Pain,  we  travail  on  the  Behalf  of  the  Spe- 
cies in  general. 


an  unchrtjltan  Spirit,  and  highly  difguflful  to  all  fenfible 
Minds ;  for  if  it  be  not  given  me  of  God,  to  make  a  Scrip- 
ture Paying  my  cwn,  by  repeating  and  applying  it  accord- 
ing to  the  Meaning,  Senfe,  and  Spirit,  in  which  fuch  Scrip- 
ture was  written,  I  am  guilty  of  fuch  Slayixg  :  I  may  be 
allowed  indeed  to  make  it  but  partially  mine,  I  may  not 
comprehend  the  full  Meaning  ;  but  if  I  err  in  exhibiting  a 
Scripture,  according  to  the  ri?^/ IVIind  and  Intelligence  of 
the  Teftator  in  tranfmitting  fuch  Scripture,  I  am  a  Slayer 
of  the  Witnejfes,  and  a  falfe  Prophet. 

Thus  we  fee  in  what  Light  our  Nebuchadnezzar  may, 
and  ought  to  be  confidered  as  a  Slayer  of  the  Witnejfesy 
and  in  what  Senfe  his  fepernutnerary  Performances  in  a  li- 
terary Way,  ought  by  all  fenfible  Minds  to  be  confidered 
in  the  General,  as  being  thofe  dead  Bodies  which  the 
Peoples  and  Nations  will  not  fuffer  to  be  put  into  Graves  : 

That  they  are  the  -vital  Tejiimonies  of  the  Prophets 

and  Apoftles  of  God  rendered  Ufele/s,  -void,  and  injig- 
nijicant,  by  being  flain  :  So  that  the  Amount  of  our  pre- 
fent  Digreffion  feems  to  terminate  thus ;  that  the  Superinten- 
dant  Beast,  whofe  Part  it  is  toredicule  the  Belief  of  an  im- 
mediate Revelation,  and  at  the  fame  Time  to  make  Pretence 
of  expounding  the  Tejiaments,  is  that  Charafler  to  whom 
it  is  principally  given.  Revel,  xi.  7.  to  make  /^ar  with, 
evercome,  and  kill  the  Witncfles  in  Sackcloth;  or  elfe 
I  am  the  Murderer,  in  thus  interpreting  this  Scripture. 
This  fo  interefting  a  Point  to  be  debated,  I  thus  flate, 
by  Way  of  Appeal  to  the  Witnefs  in  Men  ;  and  can 
fcarcely  omit  to  fay,  let  the  Reader  be  aware,  that 
when  convinced  of  the  Guilt  of  fuch  Slaying,  fo  far  as 
abetting  and  countenancing  the  Praftice  of  fuch  a  Slay- 
ing in  others,    he  is  then  an  Accomplice  in  tlieir  Guilt. 


t  I  ] 

*(^;/  E  N  QJJ  I R  Y,  concerning  the  Lawfulnefs  of 
feeking  the  Knowledge  of  future  Things. 


CHAP.     I. 

"\\rT  HEN  Jefus  appeared  to  his  Bifciples 
^^L/  after  his  Refurredbion  from  the  Dead^ 
'  '  they  being  aflembled  together,  afked 
of  him,  faying.  Lord,  wilt  thou  at  this  Time  re^ 
ft  ore  again  the  Kingdom  of  Ifrael  ?  It  is  not  for 
you  to  know  the  Times  and  the  Seafons  (was  the 
Reply)  which  the  Father  hath  -put  in  Ms  awn 
power.     A6ls  i.  6,  7. 

The  Coming  of  Christ,  as  a  Re-efiahlifhmenp 
to  the  Houfe  of  Ifrael^  was  the  Theme  General  of 
the  antient  Prophets.  The  GREAT  DAY  of 
the  Lord,  whereof  they  have  fo  unanimoufly 
concurred,  according  to  their  refpeftive  Mea- 
fure?,  in  prediding  fucJi  WONDERFUL 
THINGS. 

And  there  fhall  he  upon  t\^tx^  high  Mountain^ 
find  upon  every  high  Hill,   Rivers  and  Streams  of 

JVaters,  ?'«/^^  Day  i?///^^  Great  Slaughter,  ifjhen 

B  the 


(       2       ) 

the  Towers  fall.  Moreover,  the  Light  of  the 
Moon  JJjall  be  as  the  Light  of  the  Sun,  and  the 
Light  of  the  Sunjhall  be  fevenfold  as  the  Light  of 
feven  Days,  in  the  Day  that  the  Lord  bindeth  up 
the  Breach  of  his  People  i  *  and  healeth  the  Stroke 
of  their  Wound.     Ifa.  xxx.  25,  26. 

To  fome  it  may  feem,  that  the  Prophet^  by 
fuch  Expreflions  as  thefe,  was  endeavouring  to 
fet  forth  a  Sublimity  of  Sentiment  that  was  in- 
communicable, or  greater  than  could  be  dif- 
tindly  conveyed  to  others  by  Words  ;  fince 
Rivers  and  Streams  of  Waters  upon  the  Moun- 
tains, and  upon  the  Hills,  admit  not  of  a  literal, 
neither  of  z  private  Interpretation.  2  Pet.  i.  20, 
,, —  This,  for  the  prefent,  we  fubmit. 

The  great  DAY  of  the  Lord,  wherein 
he  fhould  bind  up  the  Breach  of  his  People,  had 
been  confidered  by  the  Jews,  as  the  moft  in- 
tcrefting  and  important  Subjedl  of  Enquiry, 
for  Ages  before  the  Coming  of  the  Mejfiah  in 
the  Flefli. 

And  it  fecms,  that  when  Jefus  entered  Jeru- 
falem.  Mat.  xxi,  he  entered  in  the  Charader  of 
King,  according  to  the  Predi6lion  of  the  Pro- 
phet Zechariab.  Tell  ye  the  Daughter  of  Zion, 
Behold,  thy  King  cometh  unto  the.e  fneek,  and  fitting 

upon 

•  Sec  Luke  xxi,  24.    Rojn.  xi.  25.    Revel,  xi.  2. 


(    3     ) 

Upon  an  Afs,  and  a  Colt  the  Pole  of  an  Afs,  Mat. 
xxi.  5.*  And  as  fuch,  was  received,  at /to 
Time,  with  fignal  Manifeftations  of  a  general 
Rejoicing  :  Hofanna  to  the  Son  of  David  •,  bleffed 
is  he  that  cometh  in  the  Name  of  the  Lord ;  Ho- 
fanna in  the  highefi. 

He  entered  the  Temple  under  this  CbaraSfer, 
and  caft  out  the  Buyers  and  Sellers,  as  one  hav- 
ing Authority  fo  to  do.  Yet  the  whole  Tranf- 
atlion  appears  to  have  been  no  more  than  2.Typey 
and  that  the  GREAT  DAY  of  the  Lord  was 
not  as  yet  come.  The  fcattering  of  the  Power  of 
the  Holy  People,  Dan.  xii.  7,  was  not  as  yet  ac- 
complifhed.  For,  inftead  of  re-eftabli(hing  them 
at  that  Time  in  their  antient  Power  and  Dignity, 
as  a  ehofen  and  peculiar  People,  according  to  their 
Expeftations,  his  enfuing  Difcourfes  in  the  Pre- 
fence  of  the  Multitude,  as  Mat.  22,  23  Chap- 
ters, confided  of  the  moft  fevere  Rebukes  and 
Reprehenfions,  followed  up  by  a  repeated  Denun- 
ciation oiJVoes  upon  the  Heads  and  Leaders  of 
that  Adminijiration,  the  Chief  Priejls,  and  the 
Scribes,  and  the  Elders  of  the  People  ;  telling 
ihem  that  the  Publicans  and  Harlots  fhould  enter 

the  Kingdom  fooner  than  they concluding 

(when 

*    '        ].  E  W    •    and  G  E  N  T  I  L  E  The 

"NVords  oMhe  ? vo^hti  Zechariah,  i^  9.  being  thds;    J?*- 
joice  greatly,    O  Daughter  <?/ Zion  ;   pout^    O  Daugh- 
ter 0/ Jerufalem  :   BehoU,  thy  Khig  cometh  unto  thee  ;^  bits 
jvfi,  and  hailing  Salvation  j    loi/jly,  and  riding  u^aa  aa  A/t^ 
and  a  Coll,  the  fole  of  ah  4/s. 


(    4     ) 

(when  having  wept  over  them)  in  thefe  memo 
rable  Words,  Behold,  your  Houfe  is  left  unto  you 
I  defolate  ;     for  I  fay  unto  you  ^  ye  fhall  not  fee  me 

henceforth,  until  ye  pall  fay,    "  Bleffed  is  he  that 
Cometh  in  the  Name  of  the  LORD'* 

From  this  fo  folemn  a  Repitition  of  thefe 
Words,  how  convincingly  evident  is  it,  that  his 
Entry  into  the  City  and  temple  at  that  Time,  as  4 
circumflantial  Fulfilling  of  the  Prophecy,  in 
Charader  of  King,  was  but  fill  Predidion  ? — 
A  ftriking  and   lively  Figure,    forefhewing  his 

.  future  Return  to  his  City  and  Temple,  in  the 
Charafter  of  King,  fpiritually.  Behold,  your 
Houfe  is  left  unto  you  defolate  \  for  I  lay  unto 
you,  ye. fhall  not  fee  me  henceforth,  until  ye 

'  Ihall  fijy,  Bltffed  is  he  that  cometh  in  the  Name  of 
the  Lord. 

When  having  ended  thefe  his  lafl  Difcourfes 
in  public,  the  Difciples  befought  him  privately. 
Chap.  24,  'faying,  Tell  us  when  fhall  thefe  Things 
he,  and  what  floall  he  the  Signs  of  thy  Coming,  and 
of  the  End  of  the  World. 

Here  was  an  earlier  Inftance  of  their  anxi- 
ous and  curious  Solicitude  concerning  the  Things 
tti  come  ;  and  particularly  the  Tiynes  of  RESTI- 
'      .XUTION,  wherein  the  Lord  iTiouid  be  EX- 
ALTED.* •  Such 

f 

t  ^,  n.  2.  Micah'w.  I.  IJa.  \\.  11— 1  7.— — xii.  4. 
»nd  particularly,  AQs  iii,   19,  ;to,f2t. 


% 


(   s    ) 

Such  their  Solicitude,  was  not  condemned  a? 
<vain  or  wicked ;  but  Jefus  anfwered  and  faid  unto 
them,  Take  Heed  that  no  Man  deceive  you  :  And 
proceeds  to  give  them  a  curfory  Glimpfe  of  Fu- 
turity, dov/n  to  the  GREAT  DAY  of  his  fecond 
Coming,  in  the  latter  J^es  of  the  World  ;  firft, 
fpiritually,  as  the  Lightning  cometh  out  of  the 
Eaflf,  and  fliincth  unto  the  Weft  •,  and  at  length 
vifibly,  when  behold^  he  cometh  with  Clouds,  and, 
every  Eyejhallfee  him,  and^they  aljo  which  pierced 
him  ;  and  all  the  Kindreds  of  the  Earth  Jloall  wail 
becaufe  of  him.     Even  fo.     Amen.     Rev.  i.  7. 

As  we  may  be  led  to  difcourfe  of  thele 
Things  at  large  hereafter,  we  propofe  foc^the 
prefent,  no  more  than  by  Way  ^^i  Introdu6lioii 

-  a  '  deliberate 

L.^QUi!. X,  tiovvfar  it  may  now  be  deemed- 
the  Fart  of  tht  faithful  Difciples,  to  be  curioufly 
inquifitive  about  the  Things  to  come  ?  I  am  the 
Lord,  that  is  my  Name,  and  my  Glory  will  I  not 
give  unto  another  ;  72either  my  F raise  to  graven 
Images.  Behold,  the  former  Things  are  come  to 
pafs,  and  new  Things  do  I  declare ;  before  they 
fpring  forth  ^  I  tell  you  of  them.     Ifa.  xlii.   8,  9. 

When  fefus  was  born  in  Bethlehem  ofjudea. 
Behold,  there  came  wife  Men  from  the  Eafi^  to 
ferufaUm^    faying.    Where   is  he  that  was  born 

King 


•     (    6    ) 

King  cf  the  Jews  ?     For  we  have  feen  his  Star  in 
the  Eafty  and  are  come  to  worjhip  him. 

Needs  there  any  Illuftration  here,  to  ftiew 
how  far  the  Curiofity  of  thefe  wife  Men  was 
blameable  ?  We  have  feen  his  Star  in  the  Eaft, 
and  are  come  to  worjhip  him. 

Let  us  obferve,  that  however  iinrefolved  the 
Great  Enquiry^  A5ls  i.  6,  Jefus  anfwered  com- 
pleatly  the  propounded  Petition,  fo  far  as  had 
any  immediate  Relation  to  the  Work  which  was  at 
that  Time  commencing.  Tejhall  receive  Pczver^ 
(^laid  he)  after  that  the  Holy  Ghofl  is  come  upon 
you,  and  ye  fh  all  be  IVitneffes  unto  me,  both  in  Je- 
rufalem  and  in  all  Judea,  and  in  Samaria,  and  unto 
the  uttcrmofi  Tart  of  the  Earth.  As  amply />r^- 
di5iive,  thefe  Sentences,  as  might  reaibnably 
have  been  defired. 

■  It  is  acknowledged  at  all  Events,  that  the 
Anti-Chriji  of  mifgrounded  Literature,  and  falfe 
Inta'pi'etation,  hath  made  fo  many  vain  and  un- 
certain Eftimations  of  the  Times  and  Seafons,  that 
all  Prctenfions  of  fuch  Sort,  ought  as  circum- 
fpe^ly  and  carefully  to  be  entered  upon,  as  Jiar- 
rowly  and  fcrupuloufly  canvaflcd  and  examined  by 
the  Seeking  and  Uninformed  ;  fince  the  Day  and 
Hour  knoweth  no  Man  ;  no,  not  the  ylngels  in 
Heaven,  but  the  Father  only. 

I    APx'^REHEND 


(    7    ) 

I  APPREHEND  that  ouf  prcfent  Enquiry  muft 
ever  remain  inconchfive  ;  and  indeed  the  Pro- 
phecy of  the  Scriptures,  as  prcdidive  of  Futu- 
rity, perpetually  inexplicable^  fo  long  as  we  re- 
main unblefled  with  certain  clear^  fundamental 
and  fatisfaSfory  Conceptions,  as  touching  the? 
Purpofe,  Fore-knowledge^  and  Omntfciency  of 
GOD. 

Inasmuch  as  it  is  written  of  the  Supreme 
G  O  Dj  that  ^ HIM,  and  through  him,  /ind  ta 
HIM,  are  all  Things,  Rom.  xi.  36. —  So  the 
The  1ST,  as  fuch,  doth  believe  oi Human  A£iiom^ 
that  they  perpetually  do  co-operate  together,  as 
providentially  conduced  to  fuch  general  IJfue,  as 
that  at  length,  in  the  Language  of  the  Pfalmifty 
Men  may  praife  the  Lord  for  his  Goodnefs^  and  for 
his  wonderful  Works  to  the  Children  of  Men. 

It  is  impofllble  thus  to  conceive  of  God,  and 
of  his  Providence^  without  admitting  him  to  have 
fore-known  whatfoever  fhould  certainly  come  to 
pafs  :  And  indeed  it  is  as  oppofite  to  the  exprels 
Teftimony  of  the  Scriptures,  as  inconfiftent 
withy«/?,  or  even  decent  Ideas  of  an  All-perfe^ 
Deity  J  to  admit  that  the  whole  Syfiein  of  tempo- 
rary Things  were  created  or  are  conducted  other- 
wife  than  as  pre-purpofed^  fore-known,  and  predefli- 
nated  of  God,  before  the  Mountains  were  brought 
forth ^  or  ever  the  Earth  was  formed. 

But 


(    8    ) 

But  it  ieems  that  upon  fuch  Confiderations 
as  thefe,  certain  Proteftant  Reformers  have  been 
zx  mzny  2i  painful^  and  laborious  Exer- 

cifeof  their  inventive  X  acuities,  in  building  up 
Syftems  of  Doftrine,  concerning  what  have  been 
term'd  the  Abfolute  DECREES  cf  God. 

And  few  of  their  Opponents,  how  fuccefsful 
foever  in  detefling  and  pulling  down— -have  "^xt- 
vziXed  fatisfal^orily  to  reconcile  the  Belief  of  a 
Fore-knowledge  and  Free-agency  in  God,  with  the 
Idea  of  an  abfolute  Free-agency  in  Man, 

Here,  as  Men  of  cogitative  and  fpeculative 
Intelleds,  have  entered  into  the  Debate,  and 
publifhed  their  Sentiments,  what  the   oppofite 

Doubtifigs,   Opinions,    Ambiguities,   Defpondencies, 

that  have  thence  arifen,'we  need  not,  for  the 
prefent,  recite. 

The  fame  have,  for  the  .moil  Part,  been  in- 
concluftve  hitherto  •,  and  liow  long  fhall  remain 
ib  to  be,  is  fubmitted  to  the  Purpofe,  Prefcience 

and  Providence  fo  unfearchable. 

• 

As  confuking  our  Clajfic  Authors  upon  this, 
t\i^S\.\\:>]t6io{Univerfal  Enquiry,  it  appears  that 
thefe  hold  a  D^/;!?y— indeed  a  Plurality  of  D^/- 
nies,  which  were  believed'  to  have  prefided  over 
all  Things  ;  but  as  to  what  were  their  Perplexi- 
ties 


(    9     ) 

tics  about  the  Arhiirary  DECREES  ©f  th^r 
Gods,  we  appeal  to  their  modern  Admir«rs. 

Their  Deities  (in  fhort)  were  confidered  as 
Lords  of  their  own  Aftions,  becaufe  they  could 
form  no  Ideas  oi  Deity ^  but  comparatively  with 
their  Knowledge  of  Men^  and  their  Alliens, 

And  how  happily  might  w^e  of  the  Gentile Line- 
cgey  the  ^ons  of  Japhet^  have  relapfed  into  the 
Simplicity  and  Wifdom  of  our  former  Heathenifm^ 
to  the  efcaping  thofe  woeful  Ambiguities  and  De^ 
fpondencies  that  now  attend  our  Ideas  of  Deity y 
had  not  our  Scripture  God  (admit  the  Suggeftion) 
fo  ordered  and  appointed,  that  his  MAN  of  SIN,' 
the  Son  of  Perdition,  with  the  WORD  in  his 
Hand,  Ihould,  Day  by  Day,  and  that  for  a  SuC' 
ceffion  of  Ages,  have  adminiilered  unto  us,  Pre» 
cept  upon  Precept,  Precept  upon  Precept-,  Lin^ 
upon  Line,  Line  upon  Line ;  here  a  little,  and  there. 
a  little,  concerning  him  and  his  Ways,  in  order, 
that,  according  to  the  Predidions  of  his  ^rvants. 
the  Prophets,  we  might  go  and  fall  backward^ 
and  be  broken,  andfnared,  and  taken.  Ifa.  xxviii.  15.' 

Were  we  well  affured,  that  in  Reality  there 
is  no  God,  we  (hould  then  be  freed  from  Soli- 
citudes and  Dcfpairs  concerning  his  DECREES 
but  inafmuch  as  we  are  continually  difquieted 

C  lyith 

*  TORMENTEB.     RfveL  Xl.   10, 


» 


(       10       ) 

with  one  Conceit  or  another,  about  a  Jlrafige 
Cody  whom  we  have  never  beard,  neither  fern 
with  our  EyeSj  or  the  Word  of  whofe  Life  our 
Hands  have  handled ;  i  John  i,  i ,  well  may  we 
be  at  a  Lofs  concerning  what  is  the  ConneSlion^ 
or  what  the  Relation  fubfilling  between  the  ab- 
folute  Freedom  of  JVill,  the  Power  and  Agency 
of"  Man,  who  feemeth  to  be  all  in  all,  and  the 
abfolute  Freedom  of  Will,  the  Fower  and  Agency 
of  this  our  ftrange  Scripture  God  •,  A£is  xvii.  1 8. 
Seeing,  that  according  to  the  Teftimony  of  faid 
Scripture,  He  is  the  Rock,  his  Work  is  perfect  : 
A  God  of  Truth,  and  without  Iniqiiity  :  fufl  and 
right  is  he.     Deut.  xxxii,  4. 

Thus  the  Source  and  Original  of  all  Controverfy 
or  Debate  concerning  the  DECREES  of  God,- 
indeed,  all  Doubtings  and  Solicitudes  whatever, 
concerning  either  the  Reality  of  a  Providence, 
or  the  Will  and  Dejign  of  fuch  Providence  in 
the  IJfue  and  Event  of  Things,  do  fundamentally 
confift  in  certain  conclufive  NOTIONS  or  DE- 
TERMINATIONS which  become  formed  in 
our  Minds,  of  fome  wide  Dijiin^ion  or  Di^erence 
between  the  abfolute  Free-agency  of  God,  and 
the  abfolute  Free-agency  of  Man. 

Now,  the  firft  Enquiry  that  fpontaneoufly 
arifes  with  us  as  the  vno^  fundamental,  and  there- 
fore moft  fit  to  be  propounded  to  the  Bifputants 

of  ALL  Parties,   is  this  i_ 

How 


C    i^    ) 

How  do  thefe  our  conclufive  "  nmat^oas 
Originate?  Or,  upon  wilrnx.  fure  Grcunu.i%  it 
that  we  ihould  be  fo  exceedingly  propens'd  to 
imagine  a  vaji  Dijiintiwn  between  the  ^igef^c:)  of 
GoD^  and  the  Agency  <?/  Man  i  fince  Man  is  no 
more  than  a  Manifeftation  of  Gcd,  and  fince  the 
Idea  of  Cbrijl  and  Chriphn,  implies  Gd?a  and 
Af^«  brought  into  aa  Unity,  or  trinity  of  Three  in 
0;?^  .^  John  xvii.  io,-2 1,--2^.  i  J^'^'^  i-  3»  Is 
not  the  abfokite  Free-agency  ot  God,  and  the 
abfolute  Free-agency  of  Man,  the  felt-fame 
Thing  ?—  Will  the  Scriptures  evince  the  Nega- 
tive ? —  Or  can  any  Inference  be  thence  drawn, 
that  (hall  demonftrate  the  Reality  of  fuch  Diffe- 
rence as  above.  Vox  Populi,  Vox  Dei,  was  the 
antient  Proverb ,-"  and,  fet  afide  the  Holy  Scrip^ 
'  tures,  can  any  Scripture,  Words,  or  Argument 
whatever,  be  brought  to  invalidate  the  abfolute 
Propriety  thereof,  as  taken  in  its  ftrid  and  ge- 
nuine Senfe ;  fmce  Man  and  His  Works,  is  intire- 
ly-  a  Manifefiation  of  God  and  his  Works  •,  the 
Humanity  bemg  originated  from  God,  as  the  Re- 
prefentative  ovLikenefs  of  his  unfearchable  Deity^ 

•  THE  Fool  bath  faid  in  his  Heart,  there  is  no 
God.  And  according  to  the  Tenor  of  the  antient 
Prophecy,  it  was  the  peculiar  Part  of  a  Typical 
Babylon,  to  fay,  I  am,  and  there  is  none  elfe. 

The  Antichriftian  Adminijlration  oi  Line  upon 
Line,    as   above,    by  the  Lip  of    i- lying  ^^ 

C  2  merceftary 


C       12       ) 

kfiereenar^  C'—y  that  was  appointed  to  fucceed  to 
the  Adminiftration  of  the  ^ord,  agreeable  to 
this  our  Dofbrine  of  a  Fox  Populi,  was,  by  cer- 
tain of  the  antient  Prophets,  forefhewn  to  have 
been  the  Speaking  of  God. 

WIf  H  Jlammering  LipSy  and  another  Tongue, 
voiU  HE  /peak  to  this  People.     Ifa.  xxviii.   1 1 . 

• 

This  the  Speaking  of  God  to  the  People  by 
Jlammering  Lips  and  another  Tongue ^  is  difcourfed 
of  at  large  by  the  Apoftle,  as  the  Subjed  Matter 
of  one  whole  Chapter,  at  a  Time  when  the  ful- 
filling  of  the  faid  antient  Prophecies  was  juft  com- 
^nencing:    Let  no  Man  deceive  you  (faith  he)  by 
any  Means,  (addrelTing  himfeif  to  fuch  as  were 
anxioufly  inquifirive  concerning  the  Coming  of 
their  Lord)  for  THAT  DAT  Jhall  not  come,  ex- 
empt there  come  a  Falling-away  firjt ;     and  that 
^AN  of  SIN  be  revealed,  the  Son  of  P erdition  -y 
who  oppofeth,  and  exalteth  himfeif  above  all  that  is 
called  God,  or  is  worfhipped  -,  fa  that  he  as  God, 
fitieth  in  the  Temple  i/ God,  fbewing  himfeif  that 
he  1%  GOD.    2  ThefT.  ii.  3,  4. 

However  the  Humanity  be  a  Manifeftation 
6{  Deity,  as  above,  there  remains  neverthelefs, 
a  Dijlin^ion  between  the  one  and  the  other ;  and 
He  only,  who  can  diftingiufh  Humanity  and 
Dsity,  in  the  Perfon  of  our  Lord,  now  afcended 
t6  the  Father,  as  the  Advocate  and  Saviour  of 

his 


(     13     ) 

his  Church  General  upon  Eaijth,  can  rightly  and 
truly  diftinguilh  Humanity  from  Deity,  in.  the 
greatejl  or  meanefi  among  Men.  And  how  com- 
pleatly  impojfibii  that  any  (hould  thus  diftinguifh 
in  the  Perfon  of  Christ  our  Lord,  until  firft 
become  a  living  Branch  upon  his  Vine  •,  we  wifh 
every  of  our  Readers  an  experimental  Senfe. 

For  the  JntichriJ^afiifm  General  that  (hould 
fucceed  to  the  True  Go/pel  as  extenfively  as  the 
fame  was  at  firft  promulged  among  the  Na- 
tions, as  thus  charafterized  by  the  Apoftle,  is 
inclufive  of  every  Individual  under  the  Chriftian 
Name,  who  may  not  as  yet  have  learn'd  by  an 
Experience  of  his  own,  to  diftinguilh  Deity  and 
Humanity  in  himfelf. 

'  The  Humanity  in  general  among  profefted 
Believers,  at  the  penning  of  faid  Epiftle,  was 
fenfible  of  its  Dependency  and  intimate  Union 
v/ith  that  which  is  called  God,  and  is  worftup- 
ped  i  as  appears  Verfe  1 3.  IVe  are  hound  to  give 
Thanks  alway  to  God  for  you.  Brethren,  beloved 
of  the  Lord,  &c. 

But  it  feems  that  there  was  a  Time  approach- 
ing, when  the  MAN  of  SIN,  the  Son  of  Per^ 
dition,  ftiould  become   exalted  above  all  that  is 

ialled  Gqd,  or  that  is  worihipped. 

The 


(  H  ) 

The  Temple  is  thus  mentioned,  Verfe  4,  m 
the^myjikal  Senfe  j  and  that  the  Apoftle  fliould 
have  made. Choice  of  thefe  Words — Shewing 
him/elf  that  he  I S  God  ;  how  manifeft  that 
Deity  and  Humanity  fhould  be  ftill  undivided  ; 
but  that  the  Humardty  (hould  be  fo  far  exalted 
above  Deity,  as  to  become  intirely  ignorant  of 
the  Relation  fubfifting  between  the  one  and  the 
,  ether. 

The  Reafon  of  God's  having  appointed  the 
deceptive  Adminillration  of  what  the  Apoftle, 
in  a  forcible  Perfpicuity  of  Language,  terms  a 
firong  Delufton —  is  cxprefsly  declared,  Verfes  1 1, 
12,  to  have  been,  'That  they  Jhould  believe  a. 
JL  IE ;  that  they  all  might  be  damned  who  be- 
lieved not  the  IRUIH,  but  had  Pleafure  in 
Unrighteoufnefs. 

Now,  as  this  was  at  firfl  the  Cafe  of  God*s 
fending  t\\Qjlrong  Delufton  in  the  jgeneral  Senfe, 
fo  the  Reafon  of  its  having  been  traditionally 
continued  from  that  Day  to  this,  is,  unqueftion- 
ably,  becaufe  we  are  not  as  yet  become  fo  far 
fallen  backward,  or  broken,—  as  that,  in  like  ge- 
neral Senfe,  an  Adminiftration  of  the  True  Gof 
pei,  in  its  genuine  Simplicity,  fliould  be  heartily 

and  joyfully  embraced or  are  become  fo  far 

weary  of  our  Errors  and  Deceptions,  as  (had  we 
the  like  Opportunity  of  chufing)  not  to  make. 

the 


(    15    ) 

the  very  fame  Choice  as  did  the  Deluded  of  the 

Primitive  Time,  who  believed  not  the  Truib^  be- 
caufe  they  had  Fleafure  in  Unrighteoufnefs, 

m 

So  that  as  to  the  Enquiry,  How  do  thefe  our 
Conclufive  NOTIONS  or  DETERMINATI- 
ONS concerning  fome  remote  Bijlance  fubfifting 
between  Deity  au'd  Humanity  originate  ?  We 
prefume  that  the  fame  muft  unavoidably  ter- 
minate thus : 

ijl.  That  an  Ignorance  of  Deity  doth  be- 
long to  t\it  fallen  Eft  ate,  in  the  general  Senfe. 

But,  idly.  That  we  of  the  latter  Days,  who 
profefs  Chrift,  and  are  pofleffed  of  both  the 
lejiaments  concerning  him,  fhould  at  the  fame 
Time  be  capable  of  higher  Notions  of  an  Inde- 
pendency,  and  more  compleat  Ignorance  of  Deity^ 
than  belongs  properly  to  any  Kind  of  Heathenifm^ 
may  not  be  confider*d  as  a  former  vnelufion  fmgly, 
or  as  a  Chance  that  hath  befallen  a  Party —  But 
in  the  general  Senfe,  as  the  fulfilling  of  the  Mea- 
fure  fore-Ihewn  by  the  Prophets,  to  have  been 
the  gradual  and  progrefllve  Work  of  Line  upon 
Line,  until  the  Vifion  of  all  fhould  become  as  the 
Words  of  a  Book  that  isjealed.  Ifa.  29  Chapter. 
For,  how  pertinent  to  obferve,  that  our  mo- 
dern Debates  concerning  the  DECREES  of 
God,  and  the  Execution  of  his  Decrees,  do 
amount  to  little  other  (in  Effed)  than  an  En.- 

quiry. 


(     i6     ) 

quiry.  Who  is  that  God  ?  Or,  in  the  Words  of 
the  Text  at  large.  Who  is  that  God  that  Jhall  de^ 
liver  you  out  of  mine  Hands  ?  Dan.  iii.  15.  It  be- 
ing impofTible  that  there  fhould  be  any  Rea^ 
fining  or  Debate,  where  there  is  not  a  previous 
Doubting —  And  how  hardly  is  it  pofTible  that  we 
fliould  doubt  concerning  the  DECREES  of 
God,  or  the  Will  and  Dejign  of  a  Provi- 
dence, without  doubang  at  the  fame  Time, 
the  Being  of  a  Providence  ? 

Thus  the  Fool  hath  faid  in  his  Heart, 
^here  is  no  God.  And  let  it  be  repeated,  It 
was  the  Part  of  a  "typical  Babylon,  to  fay,  I 
AM,  and  there  is  none  elfe. 

Our  Reader  is  here  referred  to  a  diligent 
and  attentive  Perufal  of  the  third  and  fourth 
Chapters  of  the  Book  of  Daniel. 

That  King  Nebuchadnezzar,  according  to 
the  Interpretation  of  his  Dream,  fhould  be 
driven  from  Men  ;  that  whilft  his  Dwelling 
fhould  be  with  the  Beafts  of  the  Field,  he 
fhould  be  made  to  eat  Grafs  as  Oxen,  and 
as  wetted  with  the  Dew  of  Heaven  ;  that 
the  myftical  Number  of  neither  more  nor 
lefs  than  /even  Times  fhould  pafs  over  him, 
feems  a  very  intricate  and  melancholy  Affair. 

The 


(    ^7    ) 

The  capital  ENQUIRY,  as  taken  in  the 
Great  Senfe,  which  hath  been  fo  univcrfally  de-' 
bated,  and  repeatedly  canvalTed,  for  Centuries 
pafl,  concerning  the  Decrees  of  God,  and  the 
Execution  of  his  jD^«"^^^  «'  How  Great!  ho'W 
Vafil  how  Important!  \\  |IS  NOT  MAN  a  Free- 
Agent  ?  Then  how  doth  it  appear  that  the  Most" 
MiGB  Jhouid  bear  Rule  in  the  Ki ngdom  of  Men  ? 
Whence  the  PolTibility  ot  fuppofing,  or  that 
any  (hould  afTume  to  believe  that  the  Mejl  HigIS 
BEARETH  Rule  in  fuch  Tranfaftions  as  do  fo 
manifeftly  appear  to  be  carried  on  by  the  Agen- 
cy of  Men  i  this  may  never  be  refolved  by 
whomfoever  fhall  notfirft  have  learned  by  an  Eoi- 
ferience  of  his  own  to  dillinguifti  Deity  and  //«- 
inanity. 

Whilst  confidering  now,  that  the  one  is  the 
Manifeftation  of  the  <?/^^r— let  us  diligently  ob- 
ferve,  to  what  Purpofe  was  that  wonderful  De- 
gradation of  the  Humanity  of  Nebuchadnezzar 
the  King  —  O  King  Nebuchadnezzar !  to  thee  it  is 
fpoken^  thy  Kingdom  is  departed  from  thee-,  and 
they  Jhall  drive  thee  from  Men^  and  thy  Dwelling 
Jhall  be  with  the  Beafts  of  the  Field  •,  they  Jhall  make 
thee  to  eat  Grafs  as  Oxen,  and feven'TimH. fhall pafs 
over  thee.  The  Conclufion  of  the  Verfe  being 
thus,  UNTIL  thou  KNOW  that  the  Most  High 
ruleth  in  the  Kingdom  of  Alen. 

The  Words  of  the  Watcher  and  the  Holy  One, 
in  the  Vifion,  were  fpoken  in  a  more  univerfal 
Senfe,  Verfe  17.  This  Matter  is  by  the  DE- 
CREE of  the  Watchers,  and  the  Demand  by  the 

D  WoRP 

II  How  inexplicably  myjitrieut. 


(18) 

Word  of  the  Hcly  Ones,  to  the  INTENT  that 
the  LIVING  may  know  that  the  Moji  High 
ruleth  in  the  Kingdom  of  Men,  and  giveth  it 
to  whomfoever  he  will  \  and  fttteth  up  over  it 
the  BASEST  of  Men  :  Which  Words  are  again 
repeated  by  Daniel,  Ver.  25---  And  Ver.  34:.  it 
is.  given  us  to  fee,  how  compleatly  the  faid  IN- 
TENT was  fulfilled. 

And  at  the  End  of  the  Days,  I  Nebuchadnezzar^ 
lifted  Up  mine  Eyes  unto  Heaven,  and  mine  Under- 
Jtandin\  returned  to  me ;  and  I  hleffed  the  Mojl 
High',  and  1  praifed  and  honoured  hi  in  that  liv- 
ETH  FOR  EVER,  whofe  DOMINION  is  an  everlafl- 
ing  Dominion;  andhis  Kingdom  is  Jrom  Gene- 
ration fo  Generation  :  And  all  the  Inhabitants  of 
the  Earth  are  reputed  <24  nothing  ;  and  he  doeth 
according  to  his  IVill,  in  the  Army  of  Heaven, 
and  among  the  Inhabitants  of  the  IL art h  ;  and 
none  can  flay  his  Hand,  or  fay  unto  him.  What. 

DOST  THOU  ? 

Thus  it  appears,  that  notwithflanding  his 
previous  Convi  of  ion,  by  the  Interpretation  of-fo' 
fjgnal  a  Vifion,  fuch  Convidlion  was  ineffedual, 
becaufe  he  had  thereby  obtained  not  io  much 
as  an  Idea  concerning  what  Kind  of  a  KNOW- 
ING it  was,  that  Iliould  be  fo  wonderfully  im- 
pofed  upon  him  -,  but  when  shaving  gained  an 
experimental  KNOWING,    by  having  pafTed  " 

under 


(    19    ) 

pnder  the  DifcipHne  of  thtfeven  Ernies,  he  was 
then  taught  to  diftinguifh  Biety  and  Humanity^ 
and  could  make  his  Acknowledo-ements  ac- 
cordingly— TVij-K;  /  Nebuchadnezzar^  praife,  and 
extol  J  and  honour  the  King  of  Heaven  ;  all 
whofefVorks  are  Truth,  andJVays  Judgment; 
^nd  thofs  that  walk  in  Pride,  he  is  able  to 
fibafe. 

Now  we  all  know  that  the  Himamty  Is  abfo- 
Imdyfree:  His  Hand  can  none  Jtay,  He  doeth 
^hatfoever  he  willj  our  Thoughts,  our  Words, 
pr  A(5lions  can  none  ftay,  or  fay  unto  the  leaji, 
any  more  than  tlie  greateji^  What  dost  thou  ? 

Wherefore,  How  fliall  we  conceive  of 
the  Agency  of  Man,  diftindly  or  fcparately, 
from  the  Agency  of  God  ? 

But  that  the  Will,  the  Poiver,  and  Jgcncyoi 
Man,  is  the  PFill,  the  Pozver,  and  Agency  of 
God,  were  we  put  upon  confirming  fo  obvi- 
ous and  inconteftible  a  Certainly,  by  Way  of 
Sillogifm,  \vc  prove  as  follows : 

Christ  never  prayed  the  Father  in  vain,  as 
inftance  John  xi.  41.  Jcfus  lifted  up  his  Eyes  ajid 
faid.  Father,  I  thank  thee,  that  thou  hajl  heard  me. 
(But  continues,  Verfe  42.)  /  know  that  thou 
Icarefi  me  always  ;  lut  hecaufe  of  the  People  which 
Jland  by,  I  faid  it,  that  they  may  believe  that  thou 
l^ajf.fcnt  we._  D  2  T^^^ 


(     ^o     ) 

The  whole  Purport  of  his  Prayer,  was,  Ftk- 
fber,  thy  Will  he  done ;  and  that  in  the  utmoit 
Extremities  of  i\fflie];ion.  He  never  was  wont  to 
refift  the  WUU  the  Pczver^  or  Agency  of  Man  \ 
or  praypd  to  the  Father^  that  he  would  refiricl^ 
forbid^  rejlrahi^  or  punijio  his  Brethren  •,  but 
gave  his  Back  to  the  Smiters^  and  his  Cheek  to  the:p. 
that  plucked  cff  the  Hair -,  fubmitting  himfelf  to 
the  Power  and  Agency  of  Man,  iz-hoUy^  entirely, 
according  to  the  antient  Predictions— yf  hruijed 
Reedjhnl  he  not  breaks  &c.  Therefore,  in  thus 
fubmitting  to  the  PFiU,  the  Peu-er,  and  Agency  of 
Man,  he  was  but  fubmitting  to  the /7^///,  the 
Power,'  and  Agency  of  thepATHEi^,  hy  Ma7i, 
For,  as  the  whole  Tenor  of  his  Life  and  Dcdirine^ 
was.  Father,  thy  Will  he  done  :  if  this  his  Prayer 
was  heard,  or  was  not  prayed  in  vain,  it  follows, 
that  nothing  was  done  unto  him  by  the  Agency 
of  Man,  that  wa'i  not  {Iridly  an  Execution  of 
the  perfefl  and  entire  mil  of  the  Father  :  So 
nearly  allied  is  llimanity  and  Deity. 

Now  the  PURPOSE  of  Gop,  the  Eternal 
PURPOSE  in  Christ,  and  PURPOSE  ac^ 
cording  to  Ekillon,  is  mentioned  in  fundry  of 
the  Scriptures :  As  likewife  Predifiinaticn, 
Determinate  Council,  and  Fore-Knowkdge.  But  ic 
is  altogether  obvious  to  remark,  that  the 
Word  PECREE,  or  DECREES,  fo  fr^r 
queritly  Qccurring  in  the  pwdern  and  traditional 

Divinity 


(      21       ) 

plvinlty  of  the  Latter  Bays,  and  as  the 
Word  is  efpeci  illy  made  Choice  of  in  certain 
0^  our  Nuticnal  Confejfions  of  Faith,  in  any 
fuch  '^^xi{t  as  thus  made  Choice  of,  we  find  mt 
in  all  th-"  Bible, 

DECREE  or  DECREES  of  God,  we  do  not 
once  find  n:entioned  in  the  New-T'cjfcmcnt ;  and 
no  where  at   all,  is  God's   Purpofe  or  Defign 
in   the  Creation,    called  his  Decne,  in  ekner 
of  the    Tefiaments  :      Indeed    there  is   rot   a 
finglc  Infliance,    even   in  the  Old-Tejl anient,  of 
its  being  otherwife  ufed  than  in  z  figurative  Way, 
?s  Jch  xxviii.  26.     The  moft  fignificative  Senfe 
in  which  the  Word  occurs  in  all  the  Bible,  be- 
ing as  already  inftanced  in  Ban.  iv.— But,  A^.  B. 
We  by  no  Means  do  flight  the  Enquiry,  neither  the 
'Enquirers,  concerning  the  Purpofe  and  Predeffi- 
nation,  or  the  Will  and  Befign  of  God  in  the 
Works  of  Creation  and  Pf  evidence  ;  the  fame 
being  a  national  Seeking,  which  hath  its  due 
and  appointed  Findings  in   an  iiniverfal  Senfe, 
^nd  that  in  the  Way  of  Line  upon  Line  in  its 
right  Order ;  for  there  never  was  a  Findi?jg  with- 
out a  previous  Seeking,    or  a  Knowing  without  a 
previous  Bouhting,  or  ever  can  be ;  wherefore 
we  honour  the  TVifiom  and  Providence  of  God  in 
our  national  Seekinos  and  Doubtings—as  much 

O  CD 

as  in  the  Adminiflrations  of  a  living  Tind  faving 
Wncwledg^,  th?  one,  being  neceflarily  fubfervi- 


(      22      ) 

"Cnt  to  the  other.  The  MTSTERTof  INI^ITT* 
being  altogether  the  Myjiery  of  a  SEEKING  : 
Rememher  ye  not  {hid  Paul)  that  when  I  was  yet 
'^'i.^h  ^  cti,  I  told  you  thefe  'Things  ;  and- now  what 
wit:  holdeth  that  he  *  might  he  revealed  in  his 
^ima?  2  Thef.  ii.  5.  Thus  we  flight  not  the  En- 
quiry,  (I  fay)  neither  the  E7iqmrers:  But  at  the 
fame  Tinie  mufl  beg  Leave  to  repeat— ^that  ac- 
cording to  the  prefent  State  of  our  National 
Churches,  'uix.  The  Great  City  which  reign- 
€th  ever  the  Kings  of  the  Earthy  Rev.  xvii.  18. 
1  he  Seeking  and  Sttfpenfe  Gensrai,  as  to  the  Pur- 
'•port  and  Tencr  of  her  Do6lrinals,  amounts  to 
fcarcely  any  Thing  fhort  of  an  Encutiry,  Who 
is  that  God,  &c.     Dan.  iii.  15. 

We  aim  at  the  utmoft  Brevity  ;    but   ' 
can  ica/ceiy  iofxi^r  ^x\  Intimation 

..  '  '  .  ^ 

'  .  _  /' 

even  in  this  Place,  not  only  of  uiz  prcjcnt  State^ 
hut  the  general  JJfue  of  our  National  Seekings, 
'«s  the  fame  were  fore-known  of  God,  have  been 
-declared  by  his  Servants  and  Prophets  ;  and 
iTiuft  fhortly  be  fulfilled  upon  all  People,  the 
Nations  and  Languages  in  general. 

We  might  enlarge  upon  certain  of  the  Prc- 
diclions  of  IJaiah  and.  Jeremiah  ;  but  ts  we  mean 

no 

«  Fiz.  The  Man  of  Sh,  or  the  Anti-Christ-Ge^- 
R,AL  of  the  Gofpel  Dirpenfation, 


(       23       )  , 

no  more  than  a  tranfient^  Intimation,  let  us  ex- 
amine xh^ ■  prefent  6'/^/<?  of  our  Anti-christi- 
ANiSM  General  in  the  Anti-type^  by  y Way  of 
Comparifon  with  Babylon  in  ^ype. 

» 

The  3d  oi  Daniel y  and  the  13th  of  6"/.  John, 
in  the  Revelation^  are  the  true  Counter  Parts  to 
each  other ;  the  one  is  an  hiftorical  Account  of 
certain  Tranfaftions  ir^5;^%,  the  other  a  Predic- 
tion of  their  fulfilling  in  the  Anti-type, 

Nebuchadnezzar  was  the  Figure, , or  Re- 
prefentative  of  the  Man  of  Sin,  the  Son  of  Per- 
dition, in  the  general  Senfe  ;  or  of  the  Humanitj, 
jn  its  future  State  of  Self-fufficiency  and  Self- 
exaltation,  through  an  almofl  univcrfal  Igno- 
rand  of  Deity,  under  the  Gofpel  Difpenfation. 

The  fetting  up  of  the  Image  in  the  Plain  of 
Dura—  the  gathering  together  of  the  Princes, 
the  Governors,  and  the  Captains,  the  Judges,  the 
Treafurers,  the  Counfellors,  the  Sheriffs,  and  all 
the  RiiUrs  of  the  Provinces,  to  the  Dedication  of 
the  Image  —  and  then  the  general  Proclama- 
tion, To  you  it  is  commanded,  O  People,  and 
Nations,  and  Languages,  that  nt  what  lime  ye 
hear,  tec.  Ver.  5.  Tou  fall  down  and  worjhip  the 
golden  Image  which  Nebuchadnezzar  the  King 
hath  fet  up,  and  that  whofo  fell  not  down  and 
worfhipped,'fhould  be  cafi  into  the  Midji  of  a  burn- 
ing fiery  Furnace,     The  Whole  of  thefe  Tranf- 

a(^ions 


(     24     ) 

anions  (I  fay)  to  the  Knd  of  the  Chapter,  ap- 
pears to  have  been  the  divinely-appointed  Fi- 
gure,  and  moll  exaft  Pidure  of  the  Eccleftajlical 
tyranny  of  the  Anti-christianism  general 
that  was  exercifed  upon  the  People,  the  Nations 
and  Languages,  even  throughout  all  the  Pro^ 
vinces  of  fpiritual  Babylon,  at  nearly  the  l!ime^ 
when,  according  to  St.  John,  All  the  World  won- 
dered  after  the  Beast,  faying,  who  is  like  unto  th^ 
Beast?  Who  is  able  to  make  War  with  him? 
When  he  opened  his  Mouth  in  Blafphemy  againft 
God  to  Uafpheme  his  Name,  and  his  Tabernacle, 
and  them  that  dwell  in  Heaven  ; .  and  to  whom  it 
was  given  to' make  War  with  the  Saints,  and  to 
overcome  them.     Rev.  xiii.  4,  5,  6,  7, 

Thus  Nebuchadnezzar  did  perfonate  the 
Beast,  or  the  Exaltednefs  of  the  Humanity,  in 
the  general  Senfe —  and  the  IMAGE  or  Imagi^ 
nation  of  the  Beast,  in  Anfwerablenefs  to  the 
IMAGE  which  Nebuchadnezzar  the  King  had  fet 
up,  is  likewife  difcourfed  of  at  large  in  the  faid 
13th  Chapter.  § 

We 

%  The  Image,  Dan.  iii.  txhofe  Height h  was  Sixty,  and 
Breadth  Six  Cubits,  nvas  fhaped  in  the  Imagination  of  the 
King,  or  his  Council,  before  it  nxias  fhaped  in  the  Gold,  as  an 
ObjeQ  of  uni'verfal  Adoration  :  And  in  this  Senfe  ivas  the 
Image  of  the  Beaft.  And  ivell  may  <we  obferve,  that  King 
I^ebuchadnezzar  might  as  reafonably  ha've  propofed  to  the 
People,  /^f  Nations,  </W  Languages,  that  they  fhould  hwve 
fallen  do-wn  and  nvorjhipped  him  the  Beaft  ;  as  that  by  an  ar- 
bitrary  Decreet    they  Jhou-ld  be  conftrained    to  'worpip  the 

Image^ 


(     25     ) 

We  all  know  the  Fulfilling  of  the  making 
IFar  with  the  Saints,  as  pre-figured  in  the  Heat- 
ing 

Image,  nvhich  nvas  no  mere  than  the  Creature  of  hit  Imagina- 

nation.-— —-Thus   the    'vucrjhi jibing  cf  tht   Beaft,     and  the 

Imzg*  of  the  Beaji,  is  mentioned.  Rev.  xiii.  as  being  nearly 

the Jame  Thing.- For  Deity  //   Bill  Deity,  enjen   in  the 

Anti-type  ;  ;/  being  altogether  impofjihle  that  one  Man  fiiould 
impofe  upon  another  the  Knonx ledge  of  God,  for  this  com- 
pleatly  fufEcient  Reafon,  viz.  Becaufe  Deity  can  never  be 
othernuife  \iTiQV4\\.,  than  as  pleafed  to  revt2i\  and  ma^e  m?.n\feii, 
himfelf — No  Man  knoweth  the  Son  but  the  Father; 
neither  knoweth  any  Man  the  Father,  fave  the  Son,  and 
he  to  whomfoever  the  Son  will  reveal  him. 

And  houufver  it  be  providentially  orAtTtA,  that  during  the 
7imes  of  our  appointed  Blindn^fs,  ive  Jhouid  be  l^  by  the 
Blind  /'«.  due  Subje£iionto  the  Powere  and  Ordinances  ofMen^ 
the  fame  being  infituted  for  the  Prefervation  of  Order  and 
Decorum,  upon  a  political  Bottom;  Let  it  neverthelefs  be  con- 
fidered,  that  as.the  Witnefs  of  Men,  i  John  v.  9.  or  the  Teach- 
ing and  Preaching  of  the  true  Prophet,  is  always  an  Appeal 
to  the  Witnefs  of  God  (nxhich  is  greater)  in  Men  ;  fo  his 
Teaching  is  never  urged  or  impofed  upon  any — i — Whereasy 
that  any  ^tt  of  Opinions  concerning  God,  or  the  WorJInp 
nvhich  he  requires,  fhould  be  impofed  upon  Men,  is  that  -vJhich 
in  Striftnefs  doth  charaSlerife  the  Anti-typical  Beast  :  For 
as  fvtfibly  and  difcreetly  might  one  tuorjhip  the  Pope  or  ihl 
Prieft,'  the  Protrjiant  Bifhop  or  Divine,  as  pretend  to^nuor- 
fhip  God,  according  to  the  Imaeery  of  the  BeaJl,  Z/?"^  carnal 
unrcgeneratca  M^«;  and  that  here  and  there  one  Jhouid  he- 
Jitate  in  fubmitimg  his  Neck  to  the  Take  f/"  popular  Superfti- 
tion,  or  Jh  uld  refufe  to  bow  10  the  Imagery  cf  the  Beaft, 
tr  to  fuch  Notions  and  Conjcftures  c/" Deity  as  are  the  Pra- 
duSl  of  the  vain  and  unenlightened  Imagination,  is  by  no 
Means  more  abfurdin  the  modern,  than  the  ancient  Shadrack, 

Mefhack,  and  Abednego Be  it  known  unto  thee, 

O  King,  that  we  will  not  farve  thy  Gods,  nor  vvorfhio  the 
Image  which  thou  hall  fei  up. 

Thus  the  fetting  up  of  the  Image  in  the  Plain  ©/"Dura,  ivas 
merely  the  PiSiure,  or  typical  Reprefentation  of  that  more  men- 
tal  aid  fpiritual   Imagery  and  Superjiition  that   chara^erifes 

■ '.       .  E  iht 


(       26       )  _ 

ing  of  the  Puma ce,  J  and  thatuniverfally,  through- 
out all  the  Province^  :  And  now  as  we  examine^ 
(I  fay)  the  PRESENT  STATE  of  our  Anti- 
CHRiSTiANTSM  GENERAL,  by  Way  of  Com- 
parifon  with  Babylon  in  Type,  we  find  it  to  a  Tittle, 
decyphered  in  the  fucceeding  Chapter,  viz.  the 
4.th  of  Daniel. 

Nebuchadnezzar,  as  King,  reprefents  the 
Beast  ;  but  more  eipecially.  the  Power  and 
Dominion  of  the  Beast;  viz.  *rhe  bigher 
PowerSy  we  mean  the  ovcrfhadowing  Predomi- 
nancy of  C -.H   Power,    over  all   the  King-* 

doms  and  Provinces  oifpiritual  Bahylcn,  obtain- 
ed by  Means  of  that  univerfal  Infljencp  which 
Cl"«-y  have  over  L — y,  in  the  ^e*ierai  Senie. 

The  faid  Chapter   begins,    Nesuchadnez* 

JAR  the  KING unto   all  People,  Nations  and 

Languages,  that  dwell  in  alt  the  Earth,  Peace  he 
multiplied  unto  you.  Kere  is  National  Tranqui- 
lity, from  this  the  faid  Source  of  National 
Power". 

The 

the  AntI- typical  Babylon  of  the  latter  Days yhd  may 

*we  «ot  objernje,  that,  according  to  St.    John,  Rev.  x^ii.   ii.. 
it   'was    the  fore-knoivn   Charaderifiick  of  Proteftaat  Nebii-'^ 
thadnezzar,  that  at  Length  he  Jhould  exQrc\{e.  ail  the  Power 
of  the  firft  Beaft  before  him,  Fer.  12.  and  particularly,  that 
he Jhould  fay  unto  them  that  d-well*upon  the   Earth,   Ker.  14. 
that  they  fliould  raake  an  Image  to  the  Beast  which  had 
a  Wound  by  a  Sword,  and  did  live.     He  that  hath  Ears  ta 
hear,    let  him  hear, 

X  Vix.  The  extreme  Perfecutlons  ?nd  Martyrdoms  ga-. 
»eral,  that  fell  out  beivvcen  the  14th  and  17th  Cemuries. 


(     27    ) 

The  Acknowledgments,  Ver.  2  and  3,  ap^ 
pear  to  have  been  fincere,  and  are  exprejfive  of 
certain  Degrees  of  Convi^ion  -,  and  are  anfwer- 
able  to  the  National  Sentiment  of  our  Reformed 
Cl—y\  fince  the  making  War  with  the  Saints- 
at  the  Commencement  gtuQ^^Xo^ Protefiantifm, 

I  Nebuchadnezzar,  was  at  Reji  i7t  mine 
Houfe^  and  fiouriftjing  in  my  Palace.     Ver.  4. 

Our  temporal  Greatnefsy  and  Profperity  in 
general 

/  faiv  a  Dream  which  made  me  afraid,  and  the 
thoughts  upon  my  Bed,  and  Viftons  of  mine  Head 
troubled  me :    Ver.  5. 

THEREFORE  made  la  Decree,  to  bring  in  all 
the  wife  Men.  of  Babylon  before  me,  &c.  Ver.  6 
and  7. —  Here,  notwithftanding  former  Con- 
vi(5lions,  the  King  was  minded  to  confult  to 
the  utmoft,  the  Extent  of  all  Human  Wisdom, 
before  he  would  apply,  to  the  Divine  Infalli- 
bility  fuch  being  the  ordinary  Courfe  of. 

Things,  and  moft  direflly  predidive  of  our  Si- 
tuation fpiritually,  at  this  Jundure  of  Time. 

The  Jree  which  was  feen  in  the  MIDST  of 
the  Earth,  that  grew  and  'A'sls  Jirong,  the  Height 
whereof  reached  unto  Heaven,  and  the  Sight 
thereof  to  the  Ends  of  the  Earth,  the  Leaves 

E  2  whereof 


(    28     ) 

whcrcGf  were /^/r,  and  the  Fruit  thereof  fnuch, 
^c.  Ver.  12.  was  thus  interpreted  by  Banielj 
Ver.  2  2.  It  is  thou,  OKing,  that  art  growu 
OMd  become  strong  j  for  thy  Grcatnels  is  grown, 
and  reacheth  unto  Heaven,  and  thy  Dominion 
unto  the  End  of  the  Earth.  This  was  in  no 
SenCe  true  of  Nebuchadnezzar  in  Type:  But  as 
Vcr.  28,  of  the  fccond  Chapter,  was  predidlive 
of  the  LATTER  DAYS —  a  divinely  adapt- 
ed Vifion,  or  Reprefentation  of  the  Humanity  as 
aforefaid,  or  human  Tree  -,  viz.  The  dry  Tree  of 
the  latter  Days,  Luke  xxiii.  3 1. 

Th5  Fj/7(?;?  of  the  Watchers,  is  anfwerable 
to  the  Vijion  of  Ifaiah,  Chap.  xxi.  Prepare  the 
Table,  WATCH  in  the  Watch-Tower,  eat, 
^ink;  arife,  ye  Princes,  and  anoint  the  Shield, 
Ver.  5.  And  the  Crying  aloud  of  the  Watcher 
^d  the  Koly  One,  is  anfwerable  to  the  blowing 
t^  the  Trumpet,  and  founding  an  Alarm,  Joel  ii.  i. 
:^nd  to  the  Lifting  up  of  the  Banner,  and  exalting. 
the  Voice,  Ifa.  xiii.  2.  thefe  being  but  a  various 
Vifion  and  Reprefentation  of  one  and  the  fame 
Crijis  of  Affairs,  at  this  the  Fulfilling  of  the 
Times  of  the  Gentiles  j  as  hereafter  fliall  appear. 
Moreover,  the  Crying  aloud  of  the  Watcher  and 
thtHoly  One,  Ver  14.  HEW  DOWN  the  rr^^, 
and  cut  ^his  Branches  ;  floake  off  \\\s  Leaves,  and 
flatter  his  Fruit ;  is  mod  diredly  anfwerable  to 
the  Preaching  of  fohn  the  Baptifi  j    Repent  ye, 

'       .  for 


(      29       ) 

for  the  Kingdom  of  Heaven  is  at  Hand.  Mat.  iii.  i; 
And  now  ALSO,  *  the  Axe  is  laid  to  the  Rqot  of 
the  Trees 'y  wherefore  every  Tree  which  bringeth  not 
forth  good  Fruit,  //  HEIVN  DOPFN,  and  caji 
into  the  Fire.  Thefe  Words,  N.  B.  being  pe- 
culiarly directed  to  the  foremoft  of  that  Admini- 
flration,  Ver.  lO. 

• 

This  the  Preaching  of  J'cZ'^  the  5^////?,  was 
the  Voice  of  One  crying  in  the  JVildernefs,  Ifa.  xl.  3. 
as  a  Type  and  Prediction  of  the  Crying  mightily  of 
the  Watchmen,  at  the  Opening  of  this  the  Time 
and  7mfj  of  RESTITUTION,  or  fpiritiialCff^ 
%  of  Christ,  in  the  Charadlerof  LORD  and 
KING ;  a  Binder  up  of  the  Breach  of  his  Peo- 
ple, at  this  the  Fulfilling  of  the  Forty  and  Two 
Prophetic  Months,  Rev.  xi.  2.  Or  the  Time^ 
Times,  and  an  Half,  of  the  Church  her  Abode  in 
the  JVildernefsState,  Dan.  xii.  7,  and  Rev.  xii.  14. 

The  Tree  (as  aforefaid)  reprefents  the  Exalted' 
nefs  of  the  Humanity,  in  a  general,  yet  not 
an  univerfal  Ignorance  of  Deity  ; .  and  therefore, 
as  the  Tree  of  a  fpiritual  Nebuchadnezzar, 
doth  more  efpecially  reprefent  the  wide-ilretch- 
ing,  ovcr-fhadowing  Power  and  Influence  of 
C — -y  m  general,  fo  that  as  we   interpret   the 

fame 

*  We  apprehend  that  the  TVord  Also,  here,  is  highly  ex- 
prejjtve  of  the  concealed  Meaning  ;  Viz.  That  the  Fuljlllsng  of 
the  Meajure  at  that  Time  under  the  Mosaical,  ivas  tjfical 
of  the  zixtx  Fulfilling  of  the  Gentiles  under  the  new  Cove- 
sakt  Difpcnfation  ;    ai  hereafter  Jhall  be  explaimd. 


(     30     ) 

fame  to  have  been  a  Vifton  of  thefe  our  Latter 
T>aySy  we  apprehend  that  farther  Comment  upon 
the  conclufive  Words  of  the  14th  Verfe,  isun- 
neceifary :  LET  THE  BEASTS  GET  FROM 
UNDER  IT,  and  the  Fowls  from  his  Branches  ; 
this  Sentence  being  anfvverable  to  the  Voice 
which  was  heard  from  Heaven,  Rev.  xviii.  4. 

Verse  15,  of  Dan.  iv.  confidering  the  Inter- 
pretation thereof  in  the  Great  Senfe,  as  it  is  com- 
prchenfive  of  the  Univerfality  of  God's  redeem- 
ing Love,  fo  is  it  an  Intimation  of  the  Univer- 
fality of  that  which  in  Scripture  is  called  Cha- 
rity^  I  Cor.  xiii.  that  rejoiceth  not  in  Iniquity.,  hut 
rejoiceth  in  the  Truth  ;  beareth  all  Things,  helieveth 
all  Things,  hopeth  all  Things,  endureth  all  Things. 

Let  his  Heart  he  changed  from  Man's,  and 
let  a  Beall's  Heart  he  given  unto  him,  and  let  Se- 
ven Times  pajs  ever  him,  Ver.  1 6. 

Beast,  is  here  mentioned  in  no  other  Scnfe, 
than  as  the  Humanity  is  term'd  Beaji,  in  the 
Revelation  ;  and  the  Change  here  referred  to  in 
the  Anti-type,  is  the  Change,  which,  in  the 
imiverfal  Senfe,  was  gradually  effeded  between 
the  Commencement  of  ihtGcfpelDifpenfation,  and 
the  Time  when  all  the  World  wondered  after  the 
Beafi—  and  thence,  down  to  the  prefent  Time. 

Anh 


(    31     ) 

And  now,  as  to  the  Vafinefs  of  out  prefcnt 
National  Enquiries  concerning  the  DECREES 
of  God,  and  the  Execution  of  his  DECREES, 
We  proceed  to  make  our  Refponfe  thereunto, 
and  chat  in  the  Words  of  the  Text.     - 

"  This  Matter,  viz.  The  hewing  down  of  the 
"  Tree,  is  by  the  iDccree  of  the  WATCH- 
"  ERS,  and  the  JDeiUrtUb  by  the  WORD  of 
"  the  Holy  Ones,  to  the  INTENT  that  the 
"  Living, may  KNOW  that  the  Moji  High 
"  ruleth  in  the  Kingdom  of  Men.,  andgiveth  it  to 
"  whomfoever  he  will ;  and  fetteth  up  over  it 
"  the  hafefi—  even  the  BASEST  of  Men. 

For,  as  duly  regarding  the  £x'/f«/  o^  Daniel' % 
Meaning — as  appears  Verfe  24. 

THIS  is  the  Inferpretatiojj,  and  this  the 
<^CCtte  of  the   Most  High,  v/hich 
is  come  upon  thy  C^tCC  and  its  Branches, 

o  13c^uc{)adne35ar !  the  ^ttm  of  our 

Jpiritual  ©abplOll,  who  hitherto  hafl  been 
exercifing  ihtaj'piring  Arroga)2cy of  Qil^Q'^tt 
Avhich  truly  is  "^rdicTj  and  htcom^  Jirong-— 
which  hath  reached  even  unto  Heaven, 
and  thy  ^OmiUion  to  the  Ends  of  the 
Earth  4  that  they  fliall  drive  thee  from  Men, 
and  thy  Dwelling  fliall  be  with  the  250^11.3? 
of  the  Field,  and  they  Ihall  make  thee  to  eat 
Grafs  as  Oxen,  and  they  (hall  wet  thee  with 
the  Dew  of  Heaven,  and  ffUeitCini^.^'^'^^^i 


(       32       ) 

pafs  over  thee,  UNTIL  thou  KNOW  * 
that  the  Most  High  beareth  Rule  in  the 
Kingdom  of  Men — and  giveth  it  to  whom- 
foever  he  will  :  Or  in  more  modern  Terms, 
until  thou  liUDtD  *  the  Cejjdtion  and  Ex^ 
'firation  of  the  TIME  and  TIMES,  which, 
according  to  the  Purpofe  and  Fore-knowledge 
of  God  the  Father,  were  the  appointed 
Boundaries  wherein  the   Power   and  Injiu- 

ence  of  a  felf-exalted  Cl Y,J  fhould  be 

exercifed  upon  the  PaJJivenefs,    Ignorance, 
and    TraSfability  of   L ty,  in    general. 

For,  as  thine  Exaltation  hath  been,  fuch  fhall 
thy  Degradation  be;  [Yet,  N.  B.  thy  Kingdom 
Jball  be  jure  unto  thee,  after  that  thou  Jhalt  have 
known  that  the  Heavens  do  rule,  Verfe  26.]  the 
Watchers,  and  the  Holy  Ones,  Ver.  17,  being 
the  Antecedent  to  the  repeated  THEY  in  Ver. 

25.  Their  Driving  fhall  confift  in  the  Proceed- 
ings forth  of  the  Two-edged  Sword  of  the  Testi- 
mony :  But  for  another  Kind  of  Driving  in  Con- 
currence therewith,  fee  Rev.  xvii.  16,  17.  For 
that  God  .  hath  put  into  the  ^Hearts,  or  into 
the  Purpofe  and  Tendency  of  the  1  en-fold  Work- 
ing and  aftive  Powers  of  the  Beast,  or  t^n- 
regenerated  Man,  to.  fulfil  his  Will,  and  to  a- 
gree  and  give  their  Power  unto  the  Beasts  un- 
til 

*  t^  Until  thou  know. 
X  t^  Self-exalted  Clergy. 


(  S3  i 

til  the  Words  of  God  lliall  be  fulfilled  i  and  ne- 
ver Ihalt  thou  be  able  to  penetrate  into  thfe 
Myjieries  of  Creation  and  Providence^  until  expe- 
rimentally  convinced,  by  having  undergone  thd 
Difcipline  of  the  SEVEN  TIMES. 

The  Myftery  of  the /even  Times,  as  fulfill'd 
upon  the  MAN  of  SIN  in  Type,  in  Anfwerable^ 
pefs  to  xhcjix  TimsSy  /even  Times,  or  Forty  and 
Two  Gradations  or  Encampments  of  the  Tfrael- 
ites,  was  correfpondently  typical  and  predi6live 
of  ^;7^  and  they^«?t^  Thing,  viz.  The  Difcipline . 
of  the  Crofs,  in  the  feven-fold  Procefs  of  the 
Chrijiian  iR^egen&i'ation  in  thcCourfeof  our  Pil- 
grimage from  Egypt  to  Canaan,  fpiritually  •,  as 
hereafter  Ihall  more  largely  appear. 

The  being  exiled  from  Men,  in  the  Type,  is 
explanatory  of  the  Nature  and  Ai^//;z^r  of  our 
becoming  Fools  for  Chr  ist*s  Sake,  in  order  that 
we  may  be  really  \wi^e ;  and  of  that  Abafementand 
Self-Humiliation  necejfarily  previous  to  our  real 
Eftablilhment  and  Exaltation  :,  The  being  made 
to  eat  Grafs  as  Oxen,  is  predi6tive  of  the  Fa- 
Piines,  Tribulation,  and  Dijlrejfes  general,    ' ' 

■  As  like  wife  of  whaC 
i:>  iiiOie  cfpeCiaiiy  tf»  be  confider'd,  the  Sudden-' 
nefs  of  the  Degradation,  in  that  the  general  Out- 
try  againll  that  Chara^ler  which  was  thus  tpyi- 
fied  in  the  antient  Nebuchadnezzar,  as  iinlooked 


C    34     ) 

for  by  him,  in  the  fulfilling  of  the  Type,  wil! 
be  like  unto  a  Midnight-Cry. 

Thus  we  have  feen  that  our  National  Enqui- 
ries conctrnmg^  the  Decrees  of  God,  and  the: 
Execution  of  his  DECREEsdo  amount  to  no  other 
jn  Effe6t,  than  fuch  as  ndthcr  previous  Convi^i- 
ens,  Dan.  'in.  25,  the  Terror  of  the  fucceeding 
Vifton,  or  the  Interfretation  thereof— —neither 
the  tender  Council  and  Admonition  of  the  P raphe t^ 
viz.  Daniel,  Ver,  27,  were  fufficient  to  obviate 
to  the  Underftanding  of  the  typical  NebUchad- 
iiezzar, 

(Such  likewife  fhall  be  the  fulfilling  in  the 
Antitype)  For  at  the  End  of  twelve  Months,  as 
walking  in  the  Palace  of  the  Kingdom  of  Babylon, 
the  Kingfpake,  and f aid,  IS  not  this  Great  Babylon 
that  I  have  built  for  the  Houfe  of  THE  Kingdom, 
by  the  Might  of  M^  Power,  and  for  the  Honour 
ofMTMajeHyr 

Here  was  but  an  ENQUIRY— which  how 
anlwerable  to  the  ENQUIRY  that  now  bears' 
Sway  in  the  Heart  of  the  antitypical  Neburhad- 
fie-zzar  -,  and  what  fhall  be  the  }fjUe  thereof,  wc 
need  not,  for  the  prefent,  fay  more. 

C  H  A  p; 


(    35    ) 

CHAP.    II. 

^  Continuation  oj  the  fropofed  E  N^UIR  T. 

//  is  not  for  you  to  know  the  Times  ^  or  the  SeafonSy 
which  the  Father  hath  put  in  his  own  Power, 
A6ls  i.  7. 

SU  C  H  the  univerfally  correfpondant  Senfe, 
and  *Tenor  of  the  Scriptures,  it  is  given  us 
to  believe   that  both   the  ALPHA  and 
P  MEG  4.  of  Man  viz.^  fore-known^  and  is  ^r^- 
ordinated  of  him  who  JVorketh  all  things  accord- 
ing to  the  Council  of  his  own  IVill-     Fph.  i.   1 1. 

That  being  pre-purpofcd  to  chufe,  the  Ef~ 

fe^ual Callings  and  Election  of  a  future  Church 

Militant    upon  Earth,  was  fore-known  and 

predejlinated  of  God,  from  the  Beginning,  aad 

before  the  Foundation  of  the  JVorld  J. 

Yet,  in  what  Senfe  the  pre-purpofed  Ehutiou 
will  admit  of  Comparifon,  or  may  rightly  be 
compared  with  the  Execution  of  an  alfolute 
and  arbitrary  Decree  remaps  to  be  confidered. 

As  to  that  defperate  Tenet,  the  Doftrine  of 
an  alfolute  and  everlafting  Reprobation,  we 
rejed  the  Confideration  thereof,  at  all  Events  ; 
as  being  too  odious  and  ujifeemingly  to  merit: 

F  2  thft 

%  Matt.  XXV.  34.  John  xvii,  24,  Eph,  i.  4,  1  Pet,  i.  20, 


(     3^     ) 

.ojjr  Animadverfions :  For  that  2ifmgle  Soul  of 
the  Poflerity  of  Adam  fhall  everlaftingly  perifh, 
admits  of  no  Proof  either  by  one  Means  or 
another  ;  whilfl  on  Behalf  of  the  All-efficiencj^ 
and  Univerfality  of  the  redeeming  Power  of 
God  in  Christ,  one  might  appeal  to  the  uni- 
verfally  Correfpondant,  and  moft  exprefs  De- 
clarations of  the  Prophets,  both  ot  the  Old 
Teftament  and  the  New. 

Yet  feeing  that  there  really  is  an  EleSlion  and 
VerdiSfion  upon  the  prefent  tranfitory  Scene  — 
v/e  mean  an  Enquiry  concerning  the  divine 
Pttrpcfe  and  Fore-knowledge   in  fuch  Election. 

V/hence,  the  Point  that  immediately  con- 
cerns U3,  is.  Did  God  (who  is  no  Refpeilor  of  Per- 
Sons)  fore-know,  or  fore-ord  tin,  that  this  or  the 
other  Particular,  cur  Reader,  or  certain  Indivi- 
duals of  his  Acquaintance,  Ihould  moft  afTuredly 
be  the  Choftai  or  Rejected,  during  the^r^«/Life  I 
Is  the  prefent  Eledion,  which  was  predeflimted, 
or  pre-ordinated  of  God,  in  Reality  thus  Per- 
sonal, thus  dlfolu!ely  Preconclusive,  ancf 
circtmiflantially  Pe  r  son  a  l 


? 


The  Enqitiry,  propofed  as  the  Subjed]:  of 
pur  prefent  Difcourfe,  is  inclufive  of  this  ou|- 
prefent  Emc^jiry  j  and  as  formerly  obferved, 
muft  be  ever  fiifpended  and  indecijive^  fo  long  as 
we  remaiq  incapable  pf  certain  warrantable^ 
Ckar.,  and  Sctlsfcufory  Apprehenfionc;  concern- 
ing 


{    Z7     ) 

ingthc  Purpofc,   Fore-kncwkdgey   and  Omnifd- 
^ncy  of  God. 

^Y  Elecfton,  we  ordinarily  nnderlland,  God's 
chufing  in  Christ,  or  Deity  revealed  in  the 
Callings  Filiation,  Jujlification,  and  Glorification 
of  the  Humanity  in  the  Image  of  the  Son,  ac- 
cording to  the  Senfe  of  the  Apoftle,  Rom.  viii. 
28,  29,  30, 

And  whereas  it  hath  been  intimated,  that 
there  is  no  fuch  wide  Diftiftion  between  Deity 
and  Humanity  in  any  State,  but  that  the  one  is  a 
Manifeflation  of  the  other :  This  remains  to  be 
difcourfed  of  at  large  hereafter. 

For  the  prefent,  let  us  diligently  compare 
our  Ideas  of  z-free,  and  of  an  ahfolute  oxperfonal 
Eleflion  ;  and  very  attentively  confider  the  Con- 
i^quences  and  Inferences  that  necefTarily  de- 
pend upon  the  one  and  upon  the  other. 

The  Idea  of  a  F?vf  Ekolion,  comports  with  our 
Ideas  of  God  as  an  all-heneficent  Being,  not  only 
as  having  formerly  wrought,  but  perpetually 
working  ;  not  as  having  bounded  and  circum- 
fcribed  his  own  Agency,  but  as  infiantly  exer- 
Cifing  a  hoiindlefs  and  'unlimited  Freedom  ;  not 
only  as  having  formerly  fought,  but  perpetually 
feeking — inftantanepufly  calling,  elefting,  re- 
jeding,  or  punifhing,  according  to  his  own 
good  Pleafure  •,  not  only  as  having  at  fome  ima- 
gined pittances   from  pafi  or  prefent  Periods 

■       '  '  "     •  "  of 


C     3S     ) 

of  Duration,  been  delighted  in  contriving  and 
pre-purpofins:  what  a  World  he  would  make, 
what  Creatures  Ihoi/id  be  brought  forth,  what 
Lives  they  fhould  lead,  or  how  they  fhould  a£f 
or  behave-,  hut  z%  injldnily  txttcidno  an  imme- 
^nte  AU-fufFicicncy,  peiptfiully  rejoicing  in  an 
ciidlefs  Difplay  (^'i  New  Won  d  e  r  s,  to  the  En- 
tertainment and  DcHght  of  the  Principalities  and 
Powc'^s :-;  heavenly  Places, 

Thus  the  Idea  itfelf  \%  fre^  \  it  involyes  no 
Inconfiftency  or  Abfurdity,  no  Murmurings  or 
Repinings  :  Man  is  a  Free-agent,  God  like- 
wile  ; — —according  to  the  Council  of  his  own 
Will  the  Creation  was  produced,  and  according 
to  the  Council  of  his  own  Will  it  is  preferved 
and  governed  :  He  doeth  according  to  his  Will  in 
the  Army  of  Heavet^  and  among  the  Inhabitants  of 
the  ^arth,  his  Hand  can  none  flay^  or  fay  unt^ 
him.  What  dost  thou  ? 

This,  t\\tDo£tnne o£ a, Free-Ele^ion,  admits 
cf  no  bafe  or  unfavoury  Inferences,  no  Mifconfc- 
quences,  no  doubtful  Difputation,  no  Contra- 
diftion,  no  Objedlion  ;  but  \^ferfeSly  confonant 
with  the  whole  Purport  and  ^enor  of  the  Scrip- 
tirres,  with  our  ^^/ Conceptions  of  the  Dignity 
and  Free-agency  of  Man  •,  as  iikewife  of  the  ab- 
folute  Free-agency,  Omnipotency,  and  Omnifciency 
of  God  -,  allwhofe  Works  are 'truth,  and  Ways 
Judmsnt,    \Yhereas  the  Idea  of  an  arbitrary  or 

pre-conclufiv\ 


(    ^9    ) 

pre-conclujive  EleAion,  as  held  by  the  Calvipt- 
jsTS,  involves  a  Suppofition,  indeed  vouches  a 
confirm'd  Opinion^  that  the  Antient  of  Days, 
at  fome  unknown  Diftances  from  the  prefent 
Time,  had  a  Power  oi 'willing .,  determining^  and 
chujlngy  which  he  hath  not  at  all  Times, — The 
fame  how  incongruous,  even  to  a  decent  or  be- 
coming Idea  of  Deity  ?  Are  we  incapable  of 
conceiving,  that  when  the  Antient  of  Days 
firft  executed  the  Defign  of  making  Man,  he 
did  not  propofe  to  carry  on  the  Work  of  a  Pro- 
creation and  Redemption  in  the  Exercife  of  2i per- 
petuated Freedom  of  doing  according  to  his 

Will,  among  the  Inhabitants  of  the  Earth  ? 

Then  furely  our  Cottons  of  Deity  be  unworthy 
6f  a  Comparifon  with  the  iheifm  of  Homer  or 
V'iRGiL  :  For  to  imagine,  that  God,  when  firft 
he  began  to  create;,  had  thus  preconclufively 
crdained  whatfoever  fhould  come  to  pafs,  is 
prefuming  upon  his  having  limited  and  circumr 
fcribed  his  own  Power  and  Agency  i  that  at  fome 
unknnown  Diftances  from  the  prefcnt  Time, 
he  had  a  Power  of  Willing  and  Chufing  — 
but  fhould  afterwards  be  corrfined  to  the  pre- 
determined, pre-Iimited  Boundaries.  This  is 
placing  the  abfolute  Free-agency  of  God  below 
our  meaneji  Conceptions  of  a  Free-agency  in 
the  Creature  \  as  for  Inftance,  Had  I  been  to 
have  bounded  myfelf,  upon  the  prefent  Occa- 
fioii,  i  had  chofen  greater  Brevity,  but  am  in- 
capable 


(     40     ) 

tapable  of  limiting  the  Holy  One  of  Ifra'dl 
And  fo  far  as  capable  in  any  Senfe  of  pre-cir- 
cumfcribing  myfelf,  claim  the  Power  and  Privi- 
lege of  fuperceeding  fuch  my  own  Pre-circum- 
fcriptions :  But  if  God  muft  be  prefumed  to 
have  at  one  Time  or  another  pre-circumfcribed 
and  pre-limited  his  own  Power  and  Agency  ;  an 
Enquiry  that  very  naturally  occurs,  is,  For  how 
LONG  ought  we  to  believe  him  thus  pre-limitea 
and  pre-circumfci-ibed  ?  And  within  what  com- 
pass of  the  Infinite  Space  fliall  he  not  venture  to 
a6l  otherwife  than  by  pre-determined  Decrees?— 
Our  Potentates  upon  Earth  claim  the  Privilege 
of  making  new  Decrees,  fo  alfo  of  abrogating 
and  repealing  former  Decrees  •,  How  often  Ihall 
our  God  be  allowed  the  Privilege  of  making 
new  Decrees  ? — 

We  fubmit  for  the  prefent,  knowing  of  no 
Concliifion  more  fafe,  than  that  we  trujl  znd  he' 
lieve.  That  as  God  never  abrogates  or  repeals 
former  Decrees,  fo  that  his  Decrees  are  not  plu- 
ral, neither  limited  or  circumfcribed;  but  that  his 
Decree  is  his  Purpose  •,  the  fame  being  injlan- 
taneous,  perpetual,  univerfal-,  neither  beginning 
or  ending,  but  eternally /rc^r^i,-^. 

*'  O  Houfe  of  7/rrZ(?/,  cannot  I  do  with  voir 
'^  as  this  Potter  ?  Saith  the  Lord.  Behold,  as 
I!  the  Clay  is  in  the  Potter's  Hand,  fo  are  ye  in 

!'  mine 


(    4^     ) 

«  mine  Hand,  O  Houfe  of  Ifrael    At  'what 

«  Injiant   I  Ipeak   concerning  a  Nation,    and 

"  concerning  a  Kingdom,  to  pluck  up,    and  to 

«  pull  down,  and  to  dellroy  it :    If  that  Na- 

«  tion  againft  whom   I  have  pronounced,  turn 

«  from  the  Evil,   I  will  repent  of  the  Evil  that  1 

«'  ihought  to  do  unto  them.     And   at  what  In* 

«  Jiant  I  fpeak  concerning  a  Nation,  and  con- 

"  cerning  a  Kingdom,  to  build  and  to  plant  it  y 

"  if  it  do  Evil  in  my  Sight,  that  it  obey  not  my 

«'  Voice,  then  1  will  repent' of  the  Good  whcre- 

"  with  I  faid  I    would  benefit  them.      Now 

•'  therefore  go  to,  fpeak  to  the  Men  of  Judah^ 

«'  and  to  the  Inhabitants  of  Jerufak-m,  faying, 

•'  Thus  faith  the  Lord,    Behold,    I  frame  Evil 

*'  againft  you,  and  devife  a  Device  againft  you  ; 

•<  return  ye  now  twtxy  one  from  his  evil  Way, 

♦*  and  make  your  Ways  and  your  Doings  ^c^<^. 

"  And  they  faid.  There  is  no  Hope,  but 
*<  we  will  walk  after  our  own  Devices,  and  will 
**  every  one  do  the  Imagination  of  his  evil 
<*'  Heart. 

•  *'  Therefore,  thus  faith  the  Lord,  Afk  ye 
«  now  among  the  Heathen,  Who  hath  heard 
«  fuch  Things  ?  The  Virgin  of  Ifrael  hath  done 
««  a  very  horrible  Thing.  Will  a  Man  leave 
•*  tht  Sno"^  oi  Lebanon,  which  cometh  from  the 
•*  Rock  of  ^  Field  ?     Or  fnall  the  cold  flow- 


{       42       ) 

■"  ins;  War(*rs,  that  come  from  another  Place,^ 

*'  be  forfake^n  ?     Becaufe   my  People  hath  for- 

*'  gotten  me,  they  have  burnt  Incenfe   to  Va- 

*'  nity,  and  they  have  caufed  them  lojlumble  in 

*'  their  Ways  from  the  cntient  Pdihs,  to  walk  in 

"  Paths,  in  a  Way  7Jot  caft  up  j"    Jerem.  xviii. 

"  6.,- 15. 

Appears  not  this  PafTage  a  moft  lively  and 
affefting  Evincement  as  to~what  hath  been  inti- 
mated of  the  abforiue  Fvee-agency  of  Man,  and 
near  Relation  to  God  ?—  So  parallel  the  Agen- 
cy of  Tielty  and  Humanity,  as  thus  inftanced, 
that  whilfl:  God  firft  queries  of  his  People,  and 
then  informs  them  how  complcatly  they  were  in 
his  Power,  he  at  the  fame  Time  places  their  Ac- 
tions fore  mod,  as  though  he  would  repent,  or 
vary  his  Condud,  as  they  fliould  be  prevailed 
upon  jirji  to  vary  theirs. 

It  hath  been  the  Experience  o^fenfthle  Minds, 
in  their  gradual  Advances  towards  a  Knowledge 
o(  Deity,  that  to  wa'k  m  tht  antient  Paths  (as 
above)  is  to  walk  in  Paths  ever  new  and  enter- 
taining ;  as  it  is  written,  Happy  is  the  Man  that- 
Jindeth  IViJdom,  and  the  Man  that  getteth  Under- 
Jlanding  ;  for  the  Merchandife  of  it  is  better  than 
the  Merchandife  of  Silver,  and  the  Gain  thereof 
than  fne  Gold :  She  is  more  precious  than  Rubies^ 
and  all  the  Thin^i  thou  canft  deftre,  are  not  to  be 

compared 


C  #  ) 

ternpmei  Unto  her  -,  t^kgfh  rfDays  in  Pi  ff0rri^ 
Handt  and  in  her  /t^ft  fJand  Rkbes  and  tIonour% 
httWays  are  f^afs  ofPle^'ifantntfs,  and  AIL  H£ti 
Paths  are  Peace* 

The  Intercourfe  Myfticallyj  (whic'h  fot  the 
Prefcnt  I  am  not  pretending  ta  fexpiain)  Ai  de*^ 
fcribed  in  the  Canticles  of  Solomon^  is  comparable 
to  the  afking  and  Reply  of  a  mok  delightful 
SociabUity^  the  Suspence  we  may  obferve  is 
rfeciprocal ;  for  if  Prayer,  and  Watchfulnefs*  ani 
"Waiting  be  indefpepfable  on  oUr  Part  \  even  (b 
in  the  Language  of  the  Teftamcnts  univerfail^ 
do  we  find,  that  the  Creator  is  continually  feprc- 
fented  as  Waiting,  and  calling  upon  the  Children 
of  Men.  All  Day  long  have  Ifireched  bta  mH^ 
Hand,  obferve  the  Words  of  our  Saviour  in  th^ 
Parable,  And  when  he  cometb  Home,  he  calletb 
together  bis  Friends  and  Neigbhottrs,  faying  unfa 
tiwfr,  Hjoictwithm^^c.  Luke,  xv.  r6.  Aftd 
whence  thofe  Rejoicings  \»hich  iit  do  he^e  flttd 
inftancedin  three  fuccefllve  Parables,  Luke  i/;tk 
Chapter  at  large? — No  reciprocal  Joy  can  be 
dncdTcdto  exift,  bui  by  theMeansof  an  antecc- 

G  2  aent 


(     44     ), 

dent  SusP£NcE.     From  fuch  Prcmires  as  thefc> 

hpvf  deduceabte  the  Dodtrines  of  an  absolute-^ 
j^y,  PARTICULARLY,  and  unchangeably 
^ejtgned? 

.  When  God  calls  upon  Men^he  ordinarily  calls 
by  Men  i  and  when  torwarned  by  the  MefT^ngers 
or  Miniflers  of  the  divine  Good  ?leafure,  that 
r^in  to  ceafefrom  doing  Evil^  it  feems  (as  the  fame 
hiathbeen  itated  already  p.  36.)  that  previous  to 
mine  Acceptance  oi  the  Invitation,  there  is  a 
Question  to  be  propounded,  and  refoived, 
Vv^hether  doth  God  know?  how  doth  he  knoWi 
fhreknoWy  or  predejiinnte  the  Certainty  of  my 
c^ufing,  or  refufmg  to  accept  of  this  Call  ? 

Suspending  for  the  Prefen!:  the  liTue  and  Re- 
firltof  fo  vaftyfo  bold,  fo  capital,  and  adventrous 
a'Demand,  an  Enquiry  that  now  fur  the  firft  Time 
o^Q^-g  i?  ;hi.s ;  .  , 

'iT^'the  diftingaifning  Tenet  of  a  limited  and 
tferfonal  Eh^iofu  as  concluded  upon  in  Council, 
ajid  now.  held  forth  by  certain  of  our  National 
Qburchc.Sj-^  the  avowed  Confejfion  oftl^irF^itb, — 
AVa"?  there  ever  a  Son  or  Daughter  of  Adam  that 
Cpuld  really  bejicic  ? 

That,  many  miy.  have  To  believed,  impli- 
citly, as  taught,  or  in  the  ordinary  or  prefent 
^'' ■•    '  literar;^ 


(     4J     ) 

literary  Senfe  of  the  Word,  as  Belief  is  critically 
diftinguiOied  from  an  obvious  or  demonftrable 
Certainty,  is  readily  acknowledged  :  But  fub- 
ilitute  the  prefent^  in  the  Stead  of  the  vast  En- 
quiry, as  above,  the  Affirmative  could  never 
be  proved,  how  fa btilly  lb  ever  debated  :  For, 
according  to  xht  divine  znd  evangelic  Senfe  of  the 
Word,  to  believe^  indifputab'y  implies,  or  at 
lead  precedes,  a  Divine  Infallibility  of  Know- 
ledge ;  the  Terms  knowing  and  believing,  in  the 
Language  of  Scripture,  being  promifcuoufly 
ufed,  in  a  parallel  Senfe. 

The  Evangelift  John,  begins  the  fecond  Pa- 
ragraph of  his  Gofpel  thus  ;  There  was  a  Man 
fent  from  God,  whofe  Name  was  John  ;  the  fame 
came  for  a  Witness,  to  bear  Witnefs  of  the  Lights 
that  all  Men  through  Him  might  believe :  He  was 
not  that  Light,  but  was  fent  to  bear  Witness  of 
that  Light,  &:c.  Verfe  9. 

It  is  well  known  that  John  the  Baptifi  (as 
aforefaid)  in  his  Preaching  and  Baptizing,  was 
a  Type  of  the  Crying  Mightily  of  the  Watchmen 
that  ihould  proclaim  the  Glad  Tidings  of  the 
Kingdom,  in  this  the  DAY  of  the  Lightning's 
coming  out  of  the  Eafl,  and  lliining  even  unto 
the  Weft :  And  if  we  fearch  the  Epiftles  of  the 
faid  Evangelift  for  a  farther  Explanation  of  him- 
Iclf  concerning  the  Witnefs  borne  by  the  living 

Members 


/ 


C    46    ) 

Members  of  Christ's  Church,  he  faith,  Chap; 
V.  Ver.  7,  'Thej-e  are  three  that  bear  Record  in 
Heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost  ;  and  thefe  Three  are  One  And  there  are 
three  that  bear  Witncfs  in  Earth,  the  Spirit, 
and  the  Water,  and  the  %loq,v>  %  and  thefe  Three 
u^ree  in  One.  If  we  receive  r/:?^  Witnefs  ^/  Men, 
the  Wicnefs  of  God  is  greater ;  for  this  is  theWit- 
nelso/GoD,  which  he  hath  tefiified  of  his  Son. 
He  that  believeth  on  the  Son  of  God,  hath  the  Wit- 
ncfs in  himfelf. 

Here,  of  believing  in  the  highly  fignificant 
evangelic  Senfe,  we  are  given  to  underftand,  17?, 
The  embracing  oi  Christ  in  the  evangelic 
Faith,  or  that  Faith  which  is  born  of  God,  or  is 
the  Gift  of  God,  and  overcometh  the  World,  as 
Ver.  4.  And  2^/)',  That  in  thus  believing  thro' 
the  Teftimony  or  Witness  of  Men,  (the  liv- 
ing Mcmbtvs  of  the  true  Church)  the  Witness 
of  God  is  greater ;  inafmuch  as  he  that  believ- 
eth in  the  San  of  God,  hath  the  Witness  in 
himfelf. 

This  the  TVitmfs,  or  Spirit  that  beareth  Wit- 
ness, Verfe  6,  —  Verfe  20,    is   called   an  Un- 

derstanding  •, t'Ve  know  that  the  Son  of  God 

is  come,  arJ  hath  given  us  an  Understanding, 
that  we  might  know  him  that  is  true:  And  Chap. 
ii.  Verr'z/,  the  fame  is  called  the  Anointing, 

which 


(    47    ) 

T^Wch  teacheth  all  Things,  and  is  Trutb,  and 
no  Lie.  And  Verfe  20,  Te  have  an  Un5iion  from 
the  Holy  One^  and  ye  know  all  Things.  I  have 
not  written  unto  you,  becaufe  ye  know  not  th& 
Truth  ;  hut  becaufe  ye  know  //,  and  that  «^Lie 
is  of  the  Truth, 

Thus  it  largely  appears,  that  BELIEV- 
ING and  KNOWING,  in  the  evangelic  Senfe, 
imply  a  Divine  Infallibility  of  knowing —  even 
the  univerfal  Knowledge  of  all  Things, 

That  heUeving,  in  this  the  diftinguifhing 
Tenet  of  a  limited  and  pre-conduftve  Eledlion, 
did  never  as  yet  amount  to  a  Knowing  ;  witnefs 
the  Hundreds  and  Thoufands  of  Volumes  of 
Controverfy  and  Debate  thence  arilen. 

The  Antients  of  the  wifer  Heathen,  held  a 
Dejiiny,  that  in  a  certain  Senfe,  was  believed  to 
have  limited  and  circumfcribed  the  Aftions 
of  both  Gods  znd  Men  y  and  fuch  their  Senti- 
ment, as  rightly  t^.k-n,  was  altogether  juft  ; 
in,  that  Deity  never  counter-adls  Pofftbility  or 
Neceffity.  But  the  modern  Dodrinal  of  a  pre- 
comlufive  Eledion,  appears  not  to  have  been 
grounded  upon  the  Notion  of  a  Dejliny  pre  Tid- 
ing over  Deity,  but  of  an  arbitrary  Decree  ;  and 
upon  fuch  Notions  of  an  <2^y£)/i^/^  Pre-fcience  in 
God,  which,  how  warrantable  from  the  Senfe 
©f  Scripture,  remains  yet  to  be  confidered. 

By 


cc 
cc 


(  48  ) 

«  Br  the  Decree  of  God,  (faith  thtWeJiminfier 
Confejfion  of  Faith)  "  for  the  Manifeftation  of 
his  Glory,  fome  Men  and  Angels  are  predcfti- 
nated  unto  everlafting  Life  -,  and  others  fore- 
*'  ordained  to  everlafting  Death.  Thefe  Angels 
and  Men  thus  predeftinated  and  fore-ordain- 
ed, are  particularly  and  unchangeably  defign'd  i 
and  their  Number  is  fo  certain  and  definite^ 
*'  that  it  cannot  be  either  tncreafed  or  diminijh- 
•'  fi."  Such  being  the  diftinguifhirjg  Article  of 
Faith,  which,  as  above,  we  have  defin'd  pre- 
coNCLusivE  Election.  * 

PARTICULARLT2ind  unchangeaMy  defign'd, 
as  atorefaid,  implies,  that  God,  by  an  arbitrary 
Decree,  hath  particulariz'd  and  limited  his  own 
Power  and  Agency  -,  and  that  the  Number  fliould 
be  fo  certain  and  definite,  that  it  cannot  be  ei- 
ther encreafed  or  diminilhed  :  As  there  is  not  a 
fingle  Hint  of  the  Sort  to  be  met  with  in  xhc 
Whole  of  both  the  Teftaments,  which  Way  Ihall 
we  look  for  a  confirm'd  knowing  in  this  Matter  ? 

The  moft  enlightened  of  the  Prophets  and 
^Apojlles,  have  ever  acknowledged  the  Wifdom  and. 
Knowing  of  God  to  be  unfearchable  ;  whereas  this 
daring  AJfertion,  is  a  bold,  conclufive  Determi- 
nation, concerning  the  Pre-fcience  of  God. 

For,  to   affert,  that  the  Number  is  fo  f^r/^//? 
and  definite  that  it  cannot  be  either  encreafed  or 

diminilhed* 


(     49     ) 

diminilhed,  is  prefuming,    that  the  Number  is 
moft  affaredly  known  unto  God  •, 


f.  z 


.     ,  and' 
'.     But  tvho  hath  knjwn  the  Mind  of  the 
Lord?    (may  the  Senfible  (till  enquire)  Or,  bt* 
ing  his  Counfellor^  hath  taught  him?   For,  if  GoD 
did  circumjiantially  and  pre-concluftvely  fore-know 
and   predeftinate  of  the  Many  called,  how  Fem 
fhould  be  the  chofen,  upon   the  prefent  Scene 
of  Aaion  ?     It  may  thence  be  enquired,    How 
far  fhall  fuch  Pre-fcience  or  Predeftination  be 
deem'd  conclufive  or  circumjlantial  ?     For  if  God 
did  thus  fore-know  the  Number  in  a  conclufive^ 
definite  and  limited  Senfc,     he    might   likewife 
fore-know  the  Ages  and  Sexes  of  the  Chofen  \ 
the  57w^,  Flace,  Meafure^  Manner^  and  Circum- 
fiances  of  their  feveral  and  refpedivc   CallingSy 
Convi5iions  and  Ele5lion,   individually.  —  And  if 
the  like  of  this  may  be  admitted,  then  may  we 
venture  a  little  farther,    and   admit,   that  God 
may  have  cixcumjiantially  and  conclufively  fore- 
known and  fore-ordained  whatfoever  fhould  be- 
fal  us  individually  and  univerfally,    throughout 
the  whole  Courfe  of  our  Lives :  Whence  every 
idle  Thought,  Word,  or  Adion,  fhallbedeem^ 
ed  to   have  been  limited,  fettled,  and  pre-deter- 
mified  in  the   antient  Decree.     Hence,  God,  in 
having  limited    and  circumfcribed    his    future 
Kjiowing,  Power,    and  Agcruy,    by  an  arbitrary 

H  Decree, 


(    5°    ) 

Decree,  hath  bound  up  all  our  Thoughts,  Words^ 
and  Anions,  in  fuch  his  Decree ;  and  inftead  of 
an  univerfal  Freedom,  we  become  loft  even  to 
the  Idea  of  fuch  Freedom,  whilft  over-adively" 
indulging  ourfelves  in  the  compleat  Enjoyment 

of  r^^/ Freedom, Scepticism  this,   inftead 

of  an  Infallible  knowing. 

The  celebrated  Pfalmiji,    had  to  blefs  that 
God  who  covereth  him f elf  with  Light,    as   with  a 
Garment',  who ftretcheth  out  the  Heavens   like  a 
Curtain  -,    who  maketh  the  Clouds  his  Chariot,    and 
walketh  upon  the  Wings  of  the  Wind.      And  in  as 
much  as  the  TVw/xjrtfry  Man,    in  the  Language 
of  Divine  Wifdom,  is  term'd  Beaji',    Do  the 
Beafts  of  the  Field  enjoy  a  real  Freedom,  or  are 
they  in  like  Manner  chained  ?     The  "Way  of  an 
lEjagle  in  the  Air,  was  too  wonderfid  to  be  com- 
prehended by  a/(?rw^r  Prophet  J    Will  ourM?- 
derns  afiert  that  he  flies  by  Defliny  ?   Or  is  the 
Grafs,  or    the  Flower  of  the  Field,  faftened  by 
the  fame  Chain  ?    All  Flefli  is  as  Grafs,  faid  one 
of  Old,  and  the  C^iJ^//;//?/}  of  Man 'as  t\\Q  Flower 
of  the  Field.  T^he  Wind  bloweth  whither  it  lifiethj 
(faid  our  Lord)  and  thou  hear  eft  the  Sound  thereof, 
hut  canji  not  tell  whence  it  cometh,    or  whither  it 
goeth  ;  fo  is  every  one  that  is  born  of  God. 

,Here  is  zfree  Eleftion  ;  and  withal,  an  Ih- 
timation  of  the  Unfearchablenef  of  God's  Ways; 

there 


(     5'     ) 

there  beinp;  no  Neceffity,  that  even  the  Regene- 
rated and  Born  asiain,  fhoald  be  able  at  once  to 
comprrhend   the  Height    and    the   Depth  of  all 

My^.terii-s. 

Th;£  Verifications  of  prophetic  Teftimony  do 

evinct  ihc  Reality  of  a  divine  Prefcience  •,  and 
it  is  granted  th.it  in  what  Senfe  God  may  Iiv:ve 
foreknown,  in  fuch  Senle  hath  he  aifo  fortor- 
ordained,  for  whom  he  did  fcreknoiv^  he  aljo  did 
predejiinate^  Rom  viii.  29.  the  divine  I crehicw- 
ledge  2ind  Pred-'flinatin  bring  co-erernally  infe- 
parable  :  So  that  the  true  i-'oint  of  Debate  is 
HOW  FAR  and  in  WHAT  Si  NSE  ll-all  fuch 
Foreknowledge  be  deemed  frc-conchifixe^  limit" 
ted  and  circumjiayitial. 

Let  \i  be  efpecially  confide'-ed,  that  when- 
foever  the  divine  Prefcience  is  touched  upon 
in  Scripture,  how  carefully  and  circumfpectly  it 
is  cxpreffed  according  to  the  PURl'OSE.  § 

It  murt  be  owned,  that  according  to  the  Fur^ 
pofe^  the  Foreknowledge  of  God  is  ahfoJute^  and 
in  the  true  Interpretation  of  thefe  H'^ords  con- 
fifteth  mod  eiTcnti ally  the  Height  and  ih<;  Depth 
of  the  Argument.  Whoever  fliall  prevail  fun- 
damentally to  dnlinguilli  God's  foreknowing  all 
Thing'^  according  lothePurpoje  •,  from  fuch  a  Fore- 
knowing as  hath  been  objefted  to,  fhall  in  fo 
doing  have  dillinguiihed  whatfoever  needs  to 
be  dillinguiflied,  in  the  mod  compleat  and  fi- 
nifliing  Settlement  of  the  whole  Debate  that 
might  be  defired. 

Tyus  fundamentally  to  diftinguifh,  is  a  prin- 
cipal Point  at  which  we  aim  in  the  prefeni  Un- 

H  2  dertaking, 

\  See  Rom.  viii.  28.  and  ix.  11.  Eph,  I.  11.  and  iii.  11. 
2  'Cim.  i.  g. 


(     5^     ) 

dertaking,  and  as  failir  g  of  Succefs  herein,  to- 
wards rlie  Candid  and  ingenious,  to  whom  it 
fliall  be  given  to  apprehend  our  real  Meaning, 
It  may  be  owing  to  fome  odiL^r  Caiife  than  that 
God  is  unable  to  convict  us  by  a  like  Certainty 
and  infalhbility  of  Kno^vledge  as  was  atlbrded 
to  the  Behevers  m  the  prhniti-ve  '•fime. 

It  appears  that  our  faid  moi.lern  Do6lrinal,  of 
an  ahfolute^  limited  and  p,Tjonal  Eieclion,  pre- 
fuines  upon  a  pnfljed^  told   and  condnfive  Um- 

nifcience,  as  though  all  Thin^rs  knov/able  were 
-III 

ah-eady  known  of  God,  whereas  tliat  his  fore- 
knowing all  rhings  according  to  the  PUR- 
POSE adniics  oiany  fuch  an  Interpretation  may 
by  no  Means  be  allowed,  for  it  never  can  be 
flievvn,  be  it  boldly  infilled  upon,  that  by  any  of 
oiir  canonical  Penmen,  a  total  or  coMCLUSivtl 
linOlUing  was  ever  afcribed  to  IVVy  i  or 
"that  ever  they  imagined^  lelieved^-  or  taught  the 
Reality  or  Pojfihility  of  any  fuch  'l^hing.         • 

The  Knowledge  of  all  '^things^  in  a  certain 
Senfe,  hath  been  attributed  to  a  divine  Science  in 
Man;  and  the  "-Jeackivg  of  all  things  ^  is  attri- 
buted to  the  HOLY  ANOINTING-,  and  accord- 
ingly faith  Paul,  Kom.  viii.  28.  We  know 
that  all  Things  work  together  for  Good^  to  ■  them 
that  love  God,  to  them  that  are  the  Called  accord- 
ing to  his  Purpofe.  Here  the  working  together 
of  all  Things,  doth  moll  alTuredly  imply  an  i;i- 
Jlancaneoiis  tree  Agency:  And  whereas  the 
Apollle  proceeds.  For  whom  he  did  fore-know^ 
he  aljo  did  predcfiinatc,  ccc.  Ver.  29  and  3c. 
It  never  can  be  [hewn,  according  \.^i\\^true  In- 
terpretation of  thcle  wo;us,  that  Paul'  could 
have  mmnt  any  other,  than  that  God,  having 
pmpofed^  fore-known,    and  fredijlinated  a.  Being 

glorified 


(     S3     ) 

glorified  in  the  Humanity^  was  then  exercifing 
the  '  immediate  All-rufliciency  of  an  i}2jiantaneous 
Omniiciency,  Power,  and  Agency,  in  the  Ex- 
ecution of  fach  his  purpofe:  For,  I  fay,  ho\v- 
ever  the  Knowledge  oi  all  Things^  according  to  a 
certain  Propriety  of  Speech,  be  attributed  to  the 
Holy  Anointiiig  in  the  Humanity^  the  Hke  may 
»5^  be  afcribed  to  D/V/y-,  becaufe,  that  ever  it 
was  poITible,  or  ever  fhall  be,  that  a  total  or  con^ 
clufive  Omnifcience,  or  Science,  fhould  have 
any  real  Exiftence,  either  in  God,  or  in  any 
Creature,  ought  by  no  Means  to  be  imagined. 

We  have  thus  dwelt  upon  this  our  national 
Article  of  Faith,  according  to  its  ■pre-condufive 
and  definite  Senfe  •,  for  as  to  that  Depth  of 
Myjlery  comprehended  in  the  Chapter  fo  uni- 
verfaily  appealed  to  in  this  the  fubjed  Matter  of 
fuch  deep  Speculation,  viz.  The  9th  of  the 
Epiftle  to  the  Romans,-—'^ t  may  have  Occafion 
to  difcouife  thereof  at  large  hereafter ;  it  be- 
ing freely  acknowledged,  that  to  the  Praife  of 
HIS  own  Glory,  God  did  really  fore-ordain,  that 
of  the  Many  that  fhould  be  the  Called,  upon  the 
prefent  Scene,  and  within  the  firft  Six  Thonfand 
Years  from  the  Creation,  the  Number  of  the 
Chofen  fhould  be  exceedingly  few,  comparatively 
fpeaking  •,  though  at  the  fame  Time,  an  alto- 
gether unfvre "known  and  indefmite  Number. 

CHAP. 


(.    54     ) 


CHAP.     III. 

A  Coniimiation  cf  the  proposed  ENGIRT, 


li  is  not  foryoH  to  know  the  Times  and  the  Seafons 
which  the  Father  hath  put  in  his  own  Power. 

W'  E  have  confeffed  the 

Reality    of  a  divine   Prejcience  %-— 
.  have  fhewn  the  Scepticifm  that 
attends  the  Notion  of  a  total  or  con- 

ditfi-ve  Prefcience :--- And  have  dared  to  afiert, 
that  any  fuch  Notion  is  altogether  unfupported 
by  the  Teftimony  of  the  written  Word:-— It 
remains,  that  with  due  Regard  to  the  Weight 
and  Importance  of  our  propofed  Enquiryy  and 
with  a  View  to  a  clear  and  fundamental  Interpre- 
tation of  Scripture  Prophecy .^  we  become  more  ex- 
plicit upon  the  Article  TOTAL  and  CON- 
CLUSIVE ,  and  that  we  endeavour 
to  obtain  certain,  juji  and  warrantable  Concep- 
tions of  Science^  Prefcience,  and  Omnifcience  m 
general,  according  to  the  Senfe  and  Tenor  of  the 
Scriptures. 


(C 


It  is  not  for  you  to  know  the  Times  and 
*'  the  Seafons  which  the  Father  hath  PUT  in 

"  his 


(    55    ) 

"  his  own  Power."  Here  is  no  Intimation 
that  our  Lord  himfelf  might  not  even  at  this 
Time  have  participated  in  that  pleafingAftonilh- 
ment  whence  the  Earneftnefs  of  this  the  Demand 
of  his  Chofen,  proceeded  j  for  he  informs  them 
not,  that  himfelf  could  afcertain  the  Times  or 
the  Seafons^  or  that  his  Father  had  fattened  all 
future  Events  by  a  Chain  of  Dejiinies,  but  that 
the  Father  (hould  have  PUT  them  in  his  own 
Power :  How  lively  and  expreflive  the  Intima-; 
tion,  that  as  his  Father  had  referved  to  himfelf 
the  Management  of  the  Times,  it  was  meet  that 
the  Demands  of  the  Children  fhould  rife  no 
higher  than  Give  us  this  Day  cur  daily  Bread: 
It  being  confident  with  the  divine  CEconomy, 
that  our  Minds  fhould  never  be  fo  far  carried 
forth  into  the  Contemplation  of  the  Things  fu- 
ture, as  to  become  unmindful  or  inattentive 
of  the  Thinss  present,  or  of  the  Times  where- 
in  we  may  be  refpeSiively  allotted  to  a<5b  t>«r  pe- 
culiar Part  in  the  daily  and  hourly  Succeflion  of 
new  Occurrences. 

But  let  it  be  efpecially  obferved,  that  it  was 
meet  that  their  Minds  ihould  be  held  in  huffence 
with  Reference  to  the  Times  of  Restitution, 
not  only  becaufe  the  fame  were  fo  remote  from 
their  immediate  Bufinefs  or  Concern,  but  be- 
caule  fuch  Sufpence  muft  have  been  more  grate- 
ful  and  agreeabky   than  a  dired  decifi-ve  Anfwer  : 

For 


(    56    ) 

For  we  all  know  that  Science,  or  Knowledge  in  the 
Mind  of  Man,  is  ever  progrefftve  ;  an  earneft  Cu- 
tiofity  to  know,  being  fufceptive  of  a  fupremely 
delightful  Gratification.  And  how  pertinent  to 
obfervc  from  hence,  that  in  the  Difpenfations 
of  God  to  his  Children,  2l  living  and  ejjential 
Knowledge  is  ever  adminiftered  in  the  Way  of 
Precept  upon  Precept,  Line  upon  Line,  here  a 
little  and  there  a  little. 

The  antient  Prophecies  were  diligently  and 
attentively  read  by  the  Chofen  of  the  former  Ad- 
minijlration  -,  but  it  was  altogether  unfit  that 
they  fiiould  have  been  otherwife  open  to  their 
Apprehenfions,  than  as  the  immediate  Prefer- 
fervative  of  their  Minds  in  Faith,  Fullnefs,  Con* 
Jidence  and  Dependence  upon  God  in  the  Courfe 
of  that  Series  of  Events ;  in  the  carrying  on 
whereof,  they  were  themfehes  the  appointed 
Agents  :  For,  as  predidlive  of  Futurity,  their 
precious  Depth  was  compleatly  unfearchable, 
otherwife  than  as  the  Predidlions,  couched  in  fo 
wonderfully  coniprehenfive  and  myflical  a  Langu- 
age, became  refpedively  fulfilPd  in  their  due 
Order. 

Thus  our  Lord,  or  his  Jpofiles,  did  open 
but  here  and  there  a  Sentence  thereof,  and  not  a 
fingle  Sentence  otherwife  than  2i%fulfiird  in  their 
due  and  appointed  Order :  As  for  Inftance,  When 
Jesus  had  made  a  Scourge  of  fin^ll  Cords,  and 

driven 


(    57    ) 

driven  out  of  the  typical  Temple  the  Sh^ep  ahd 
theOxen,  and  had  poured  out  the  Money  of  the 
Money- changers^  and  overthrew  the  Tables, — 
and  faid  unto  them  that  fold  Doves,  Take  thefs 
Things  hence,  &c.  John  ii.  1 6  ;  his  Difciples  re- 
membered that  it  was  written.  The  Zeal  of  thins 
Houfe  hath  eaten  me  up,  Ver.  17. —  They  were 
then,  for  the  frft  Time,  touch'd  with  a  Senfe 
that  thefe  Words  had  been  recorded  of  the 
Pfalmift,  as  perfonating  the  future  Mejfiah  i 
of  whofe  ROYAL  CharaEler,  as  King  of  the  Spi-i 
ritual  Israel,  he  was  the  appointed  Ty/*^.  BuC 
faid  the  Jews,  IVhat  Sign  Jhewejl  thou  unto  us^ 
fedng  that  thou  doeji  thefe  Things  ?  V.i  8.  Jefus  an^' 
fwered  and  faid  unto  them,  DefiroythisTemple,  and 
in  three  Days  I  will  raife  it  up.  Here  it  appears 
that  the /jypzV^/ Mystery  of  the  Temple  and  its 
Services,  had  till  then  been  an  abfolute  Secret ; 
Forty  andfix  Tears  was  this  Temple  in  building—'* 
and  wilt  thou  rear  it  up  in  three  Days  ?  Ver.  20J 
But  it  feems,  that  when  Jefus  was  rifen  from  the 
Dead,  the  Difciples  were  convinced  that  he  had 
fpoken  of  his  Body  -,  and  then  believed  they  the 
Scripture,  and  the  PFords  which  Jesus  had  faid, 
Verfe  22. 

Again,  The  Prophecy  of  Joel,  Chap.  ii.  28, 
was  never  thoroughly  apprehended,  until  the 
Day  of  Pentecor-:  was  fully  come ;  and  the 
Twelve  being  met. together  with  one  Accord, 

I  .  weiC 


cc 

C( 


(  58  ) 

were  h«ard  to  fpeak  in  a  Variety  of  Tongues^ 
the  wonderful  Works  of  God, —  whilft  many 
were  amazed  at  what  was  feen  and  heard. 
*'  Others,  mocking,  faid,  Thefe  Men  are  full 
*«  of  new  Wine."  When  P^/^r  {landing  up  with 
the  Eleven,  lifted  up  his  Voice  and  faid,  "  Ye 
*'  Men  of  Judea,  and  all  ye  that  dwell  at  Je" 
**  rufalem,  be  this  known  unto  you,  and  hear- 
"  ken  to  my  Words  -,  Thefe  Men  are  notdrun- 
'^  ken,  as  ye  fuppofe,  feeing  it  is  but  the  third 
*'  Hour  of  the  Day  •,  but  this  is  that  which  was 
fpoken  by  the  Prophet  Joely  And  it  fball  come 
to  pafs  in  the  laft  Days,  that  I  will  pour  out 
of  my  Spirit  upon  all  Flefh,  £s?<:,"  as  Ver.  17, 
«  And  on  my  Servants,  and  on  my  Handmaid- 
*'  ens  will  I  pour  out  of  my  Spirit,  and  they 
"  ihall  prophcfy ;  and  I  will  fhew  Wonders  in 
*'  the  Heaven  above,  and  Signs  in  the  harth 
"  beneath ;  Blood,  and  Fire,  and  Vapour  of 
*'  Smoke ;  the  Sun  Ihall  be  turned  into  Dark- 
"  nefs,  and  the  Moon  into  Blood,  before  that 
**  Great  and  Notable  DAY  of  the  Lord  come." 

•Ml  J 

Here  was  an  Opening  ^ind.  Fulfilling  of  Go^" 
PEL  Mysteries  and  Scripture  Prophecy, 
and  yet,  as  fhall  hereafter  be  fhewn  at  large, 
in  neither  of  thefe  pectiUar  and  efpecial  Inftances, 
did  the  Times  admit  of  other  than  a  feint  and 
partial  Opening,  becaufe  there  was,  as  yet,  but 
but  a /v?r//W  Fulfilling.     For,  as  the  Times  of 

the 


(     59    ) 

the  T^;*?^^/ Church  were  expiring,  and  as  the 
Anti-christ  General  of  the  GofpelBifpenfation^ 
Even  Him   whofe  Coming  ihould  be  after  the 
Working  of  Satan,  with   all  Power,  and  bigns^ 
and  lying  IVcnders,  &c.  2  Thefl:  ii.  9,  10,  was 
to  tread  upon  the  Heels  even  of  xh^  Twelve 
Apofiles  ;    fo  this   was  not  the  Time  for  the 
FULL    REVELATION    of  the  Myjleries  of 
the  Kingdom.     Hence   it  was,  that  when  the 
Difciples,  upon  a  certain  Occafion,  afked  where- 
fore their  Lord  fpake  always  to  the  People  in 
Parables  :    "  He  anfwered  and  faid  unto  chem, 
"  Becaufe  it  is  given  unto  you  to  know  the 
«  Myfteries  of  the  Kingdom,   but  to  them  it  is 
«  not  given."  Matt.  xiii.  11.     "For  in  them 
*«  (continues  he)  is   fulfilled   the  Prophecy  of 
«  Jfaias,  which  faith.  By  hearing  ye  Ihaii  hear, 
«  and  fliall  not  underftand  -,  and  feeing  ye  Ihall 
"  fee,  and  Ihall  not  perceive." 

Thus  the   Openings  were    referved    to    the 

Times  of  Fulfilling  -,    for   that  the  entering  and 

fcourging  of  the  Temple  in  7ype,    the  calling 

out  of  the  Money-changers,    the  Sheep  and  the 

Oxen,  inType,  was  fuch  a  Procedure  as  f(j|all 

be  beft  underftood,  as  the  Fulfilling  becomes  uni- 

verfal  in  the  Anti-type :    For  the  Whole  of  thefe 

Tranfaftions,  as  likewife  the  Betraying  and  Falfe 

Witnefjing,  Matt.  xxvi.  60,  the  Conduft  of  the 

High  Prieji^  Ver.  6^,  the  fucceeding  Crucifixion^ 

1  2  - '  Refurn^on 


(     6o     ) 

'Refurre^ion  and  Pentecofl,  were  but  the  Prelude, 
or  Reprefentation  of  the  Entering  and  Scourging, 
the  Betraying  and  Falfe-mtnejfing,  Crucifixion, 
Refurre5lion  and  Pentecost-General,  to  be 
fulfiU'd  upon  the  Dry  Tree,  even  the  Dry  Tree 
of  the  LATTER  DAYS.     Luke  xxiii.  31. 

Thus,  according  to  the  Words  of  the  Pro- 
phet, as  repeated  by  Peter,  the  Sun  fhall  be 
turned  into  Darknefs,  and  the  Moon  into 
Blood,  before  the  GREAT  and  NOTABLE 
DAY  of  the  Lord,  or  PENTECOST  of  an 
univerfal  Pouring-forth  of  the  Spirit  upon 
ALL  Flelh,  be  fully  come. 

Now  as  fuch  is  the  Procedure  of  God  to- 
wards his  Church,  and  Mankind  in  general ;  fo 
with  Individuals,  all  true  Knowledge  is  open- 
ed in  the  Way  of  Line  upon  Line,  here  a  little 
and  there  a  little ;  our  Faculties  being 

ever  in  Sufpence,  therefore  ever  progrejjive  :  p^or 
without  a  perpetuated  Sufpence,  how  could 
,  Knowledge  be  progreffive  ?  How  fhould  we  be 
inftantly  gratified  with  a  perpetuated  SiiccefTioii 
of  new  Ideas,  without  an  incelTant  perpetuated 
Enquiry  ? — Hence,  what  Manner  of  Idea  would 
we  choofe  to  form  unto  ourfelves  of  a  TOTAL 
Omnifdency  ? 

So  near  is  the  Relation  between  God  and 
Man,  that  in  a  certain  Senfe,  we  are  at  Liberty 

to 


(    6i     ) 

to  confider  ourfelves  as  privileged  with  the  Op:: 
portunity  of  knowing  all  Things.    Such  a  Know- 
ing it  was  that  in  the  primitive  Time  diftin- 
guifhed  the  lilile  Children  from  the  Anti-Chrip : 
And  why  not  at  this  Time  ?    "  Little  Children, 
"  (faith  the  beloved  John)  it  is  the  laft  Time  5 
"  and  as  ye  have  heard  that  Anti-Chrift  fhoiild 
"  come,  even  now  are  there  many  Anti-Chrip ; 
"  whereby  we  know  that  it  is    the  laft  Time : 
"  They  went  out  from  us,  but   they  are  not  of 
«  us  j^  for  if  they  had  been  of  us,  they  would  no 
«  Doubt  have  continued  w//^  us  -,  but  they  went 
«  out  that  they  might  be  made  manifeft,  that 
«'  they  were  not  all  of  us.     But  Y  E  have  an 
«  Unftion  from  the  Holy  One,  and  YE  KNOW' 
"  ALL  THINGS.     1  have  not  written  unto 
«  you  becaufej^  know  not  the  Truth,    but  be- 
"  caufe  ye  know  it,  and  that  no  Lie  is  of  the 
«  Truth."     i  Johnn,  18,   19,  20,  21. 

Now  with  Reference  to  jufl  znd  fcriptural  Ap- 
prehenfions  concerning  the  divine  Pre-fcience  or 
Omnifcience,  be  it  fuppofcd  that  fome  vaft  and 
enterprizing  Genius,  very  willing  and  defirous 
to  eftablifti  a  compleat  Syfiem  of  Divinity,  con- 
fiftcnt  with  the  Letter  of  the  Written  Word^ 
which  hath  been  term'd  the  RULE  fo  Orthodox 
and  Fundamental,  as  Ihould  be  Proof  againft  the 
Oppofitions  of  all  Gain-fayers,  even  the  Super- 
numerary Subtilties  of  a  literary  Infidelity  it- 
felf,  was  to  afk  of  GoD---That  feeing  he  know- 

eth 


(      62       ) 

ctfi  but  all  Things,  he  would,  in  Order  to  the 
Execution  of  fo  vaft  an  Undertaking,  be  pleafed 
to  endow  him  with  his  own  Omnifciency  ? — 
Upon  fuch  3  Suppofition,  we  enquire.  What 
Kind  of  an  Omnifciency  fhould  be  chofen  or  de- 
fined ?  Would  the  Humanity  in  fuch  Cafe  de- 
mand of  the  Deity  a  total  Omnifcience,  or  a 
PROGRESSIVE  Omnifcience  ?  That  is  to  fay, 
Would  we  afk  to  know  fo  much  as  that  Nos. 
•f'HiNG  FARTHER  might  €ver  be  enquired,  or 
ftili fhould  remain  unknown;  or  for  fuch  an 
Omnifcience^  as  that  when  knowing  whatfoever 
God  doth  know,  Somewhat  farther  might 
remain  to  be  ftill  unknown  ?  For,  might 
One  have  for  aiking,  an  Omnifciene  fo  CON- 
CLUSIVE and  TOTAL,  that  when  knowing 
whatfoever  is  knowable.  Nothing  farther 
ihould  remain  unknown,  how  reafonably  might 
One  hefitate  about  venturing  at  any  fuch  Feti" 
tion  ? 

It  was  the  Complaint  of  the  Treacher  for- 
merly, Ecclef.  i.  when  having  given  his  Heart 
to  know  Wijdom^  whofe  Excellency  he  had  pre- 
ferred, and  in  Charader  of  the  Future  Christs 
had  fo  amply  recommended,  in  fo  riiany,  fo  ce- 
lebrated and  pathetic  Encomiums,  that  there 
"was  no  NEW  'Thing  under  the  Sun : —  "  The  Sun 
*'  arifeth,  (faith  he)  and  the  Sun  goeth  down, 
•'  and  hafteth  to  the  Place  from  whence  he 
^"  atofe :    The  Wind  goeth  toward  the  South,- 

"  and 


i   ^3    } 

««  and  turneth  about  unto  the  North ;  it  whIrlJ 
"  eth  about  continually,  and  the  Wind  return- 
**  eth  again  according  to  its  Circuits  :  All  the 
**  Rivers  run  into  the  Sea,  and  yet  the  Sea  is 
•'  not  full ;  unto  the  Place  from  whence  the 

«  Rivers  come,   thither  they  return  again  : 

«'  The  Thing  that  hath  been,  is  that  which 
**  fliall  be ;  and  that  which  is  done,  is  that 
"  which  ftiall  be  done  -,  and  there  is  no  New 
**  Thing  under  the  Sun."—  A  forrowful  Com- 
plaint indeed  !—  "  Is  there  any  Thing  whereof 
«  it  may  be  faid,  See,  this  is  new  ?'*  How 
melancholy  the  Enquiry  ! —  Is  there  any  Thing 
whereof  it  might  be  faid.  See,  this  is  not  ?iezv  ! 
might  have  been  the  Refponfe ;  and  perhaps  of 
an  equal  Weight  and  Significancy :  For,  with 
equal  Propriety  might  it  be  aflerted,  that  every 
Thing  that  occurs  is  new,  as  that  there  is  no 
NEW  Thing  under  the  Sun.  But  it  feems  that 
King  Solomon  had  at  length  obtained  that  tho- 
rough Acquaintance  with  all  temporary  Affairs, 
was  become  fo  far  omnifcient  as  to  all  Things 
that  are  done  under  the  Sun,  that  in  refped:  of 
Knowledge,  his  Cafe  was  become  a  true  Parallel 
to  the  Weeping  of  the  fam'd  Macedonian  :* 
And  how  juft  the  Intimation  here,  that  any  fuch 
Omnifcience,  as  by  Man  fliall  be  complained  of, 
may  not  be  afcribed  U)  Deity, 

It 

^  Alexander  the  Greau 


(    64    ) 

It  was  the  Knowledge  of  temporary  ThirigSl 
the  Satiety  whereof  was  become  fo  familiar  to 
the  King  ^  it  was  the  Sun  that  fo  heavily  he 
murmured  againft,  as  bounding  and  circum- 
fcribing  his  earneft  Enquiries  for  iomc newThing, 

As  hereafter  we  become  glorified  in  future 
States  of  Exiftcnce,  how  bounded  or  circum- 
fcribed  our  Knowing,  who  can  tell  ?  And  if 
a  Satiety  of  Knowledge,  or  an  End  of  knowing, 
neither  may^  or  ought  to  be  alked  or  expe6led,  in- 
deed cannot  be  defired  by  Man,—  why  (hall  we 
fay  unto  GOD,  Thus  far  knowest  Thou. — 
*'  For  who  hath  diredbed  the  Spirit  of  the  Lord  ? 
**  Or,  being  his  Counfdlcr,  hath  taught  him  ? 
"  To  whom  will  ye  liken  God  ?  Or  what  Like* 
«  nefs  will  ye  compare  unto  him  ?  Have  ye 
«  not  known,  have  ye  not  heard,  that  the 
*'  Lord,  the  Creator  of  the  Ends  of  the  Earth, 
*'  fainteth  not,  neither  is  weary  ?  There  is 
«  NO  SEARCHING  HIS  UNDERSTAND- 
«  ING.     Jfa.  xl.  28. 

Now  there  is  not  an  Inllance,  it  is  prefumed, 

in  all  the  Scriptures,  of  any   One's   afking  of 

God  what  the  Morrow  fhould  bring  forth  :    But 

in  feveral  Inftances  we  arc  commanded  to  take 

no  Thought  for  the  MoiTow ',    as  likewife   not  to- 

pre-meditate.     And  well  may  we  obferve,  that 

as  in  all  human  Negociations,  we  addrefs  each 

other  at  Uncertainties,    how  far  Men  may  hear 

or 


(    ^5     )     . 

or  forbear  •,  fo  ^/ZCommuniaitions  from  God  to 
Man,  upon  the  Principles  of  an  univerfal  Free- 
agency,  do  admit  and  allow  of  the  like  Uncer- 
tainty:  To  Inftance  the  iSth  of  Jeremiah^  for- 
merly appealed  to,--  "  At  what  Inftant  I  fpeak 
"  concerning  a  Nation,  and  concerning  a  King- 
'*  dom,  ^f."  from  Verfe  7  to  17.  When  God 
had  thus  tenderly  and  affedingly  plead  with  his 
People,  "  Come,"  laid  they,  Verfe  18,  "  and  let 
''  us  devife  Devices  againft  Jeremiah  •,  for  the 
*'  Law  fhall  not  periih  from  the  PriciT:,  nor 
«'  Counfel  from  the  Wife,  nor  the  Word  from 
*'  the  Prophet :  Come,  and  let  us  fm.ite  him 
^'  with  the  Tongue,  and  let  us  not  give  Heed 
"  to  any  of  his  Words,"— Wherefore  how  fhall 
we  form  an  Idea  of  God's  knowing  all  Things, 
CONCLUSIVELY  or  TOTALLY,  as  tho' 
lie  already  knew  all  Things  knowable,  or  that 
ever  can  or  Jhall  be  known  ? 

That  the  Be^inmngs^  ProgreJIicjis^  and  feve- 
r2\  Gradations^  the  Issue  and  Tendency-ge- 
neral of  ail  Things,  Ihculd  be  known,  and 
fore-known,  according  to  the  Pui-pofe,  how 
unqueftiona'bly  certain !  whilft  for  any  to 
affirm  that  all  Things  knowahk^  are  al- 
ready known  of  God — would  be  intirely  re- 
pugnant to  the  Senfe  and  Tenor  of  the  Scrip- 
tures J  and  muft  admit  of  being  conftrued  no- 
thing Ihort  of  an  afluming  to  determine  concern- 

S  ins 


(  ^6  > 

ing  that  which  is  indeterminable.^  univerfal,  un- 
Jearchahle  •, —  For  who  hath  direded  the  Spirit 
of  the  Lord  ?  Or,  being  his  Coiinfellor,  hath 
taught  him  ? 

If  we  have  rightly  fhewn  that  Tower  and 
Agency  with  Men,  be  the  Power  and  Agency  of 
God,  by  Man  j  then  let  it  be  confidcred,  that 
every  Aftion  is  condu(Sted  according  to  that  State 
of  Knowing  whence  the  fame  doth  proceed. 
Hence,  if  Power  and  Agency  with  Creatures, 
be  the  Power  and  Agency  of  God  by  the 
Creature,  the  iike  is  to  be  affirrned  of  our 
Knowing. 

Thus,  according  to  Elihu^  the  Son  of  Bara- 
WW  the  Buftte,  Job  xxxii.  8.  There  is  a  Spirit  in 
Man  i  andtlie  Inspiration  cf  the  Almighty  giv- 
€th  them  an  Uiiderjlanding,  And  as  touching 
the  Original  of  Power,  that  the  Science^  or 
knowing,  Pczver  and  Agency  of  Mam,  is  the 
Science,  Power  and  Agency  of  God  by  Man", 
how  entirely  of  a  Piece  the  concurring  Tefti- 
mony  of  the  Scriptures.  *'  Behold^  HE  break- 
«'  eth  down,  and  it  cannot  be  built  again  j  H£ 
*'  Jfjiitteth  up  a  Man,  and  there  can  be  no  Open- 
«c  ino-t  \^\tYLYi\hl IS JVifdomznA  Strength:  The 
"  Deceiver  and  Deceived  arc  HIS.  HE  leadeth 
e'  Counfellors  away  fpoiled,  and  maketh  Judges 
^;  ]'c:nb,     HE  Icof'ith  thcl^onds  of  Kings,  and 

i'  giideti^ 


(    67    ) 

*^  girdeth  their  Loins  with  a  Girdle.  HE  lead- 
*«  eth  Princes  away  Ipoiled,  and  overthroweth 
**  the  Mighty.  HE  removeth  away  the  Speech 
*'  of  the  Trujly,  and  taketh  away  the  Under- 
"  STANDING  from  the  Aged.  HE  poureth 
^*  Contempt  upon  Princes,  and  weakeneth  the 
**  Strength  of  the  Mighty." 


Here  the  Knowing  and  Agency  of  Mam  is 
attributed  to  Him  in  whofe  Hand  is  the  Soul  of 
every  living  Things  and  the  Breath  of  all  Mankind, 
Job  xii.  lo.  Universal  In'^piration,  Hay; 
fo  that  (by  the  Bye)  as  we  fometimes  mock  aC 
the  Belief  of  an  Immediate  Infpiration^  fuch 
Mocking  is  no  more  than  an  Inftance  of  the 
Poffibility  there  is,  that  one  Order  oi Enthufiajls 

ihould  be  inclin'd  to  mock  at  another. The 

fpiritually  Drunken  with  the  new  Wine  of  the 
Kingdom,  the  fpiritually  Drunken  at  the  Goldeu 
Cup,  Rev.  xvii.  4,  even  the  Peoples  md  Multitudes^ 
'Nations  and  Tongues  in  general,  and  the  literall;^ 
Drunken,  being  but  fo  many  different  Orders  of 

Enthusiasts. An  early  Inftance  of  the 

Msckingy  we  have  already  taken  Notice  of, 
A^s  ii.  1 3. ;  which  the  Mocking  and  Reply  at  that 
Time,  as  thus  tranfmitted  to  Futurity,  may  be 
confider'd  as  predidive  of  the  Mocking  and 
Reply  of  the  After  Times ;  wherefore,"  Let  us  not 
he  unwife,  (as  was  the  Exhortation  formerly)  lut 
mderjlanding  what  the  Will  of  ths  Lrrd  is  3   and 

Ka  Iff 


f     6!>     ) 

let  us  not  he  drunk,  "with  JVifie  wherein  is  Exc/^ff, 
hut  be  filled  ivith  the  Spirit.  Thus  far,  as  to  the 
Simplicity  of  a  mi/guided  Mocking,  and  for  the 
Gainfnying  of  thofe,  who,  according  to  Judey 
**  fpeak  Evil  of  thofe  Things  which  they  know 
not:  Woe  unto  them,  for  they  have  gone  in 
the  Way  of  Cain,  and  ran  greedily  after  the 
*'  Error  of  5j(3/<5;;?  for  Reward,  and  perilhed 
in  the  Gainfaying  of  Cer^."  Jude  i.  ii. 


<c 


Shall  not  the  Tree  be  known  by  its  Fruit? 
Shall  the  Fruit  be  deem'd  the  Product  of 
Chance  ?  Or  rather,  Shall  the  Fruit-hearing 
Tree  be  confidered  as  the  Anti-type  of  the  for- 
mer Tree,  Matt. 'in.  7—10,  and  M?//.  xii.33. 
O  Generation  of  Vipers,  how  can  ye,  being  evil, 
fpeak  good  Things  ?  Verfe  34.  'Ere  the  Day  of 
the  Lord  fhall  powerfully  break  forth,  it  re- 
mains'that  the  Meafure  of  our  NATIONAL 
INIQUITIES  be  firft  fulfilled ;  and  who  are 
the  Inftruments,  that  of  Old,  were  ordained 
to  this  Condemnation  ?  Jude  i.  4.  Or  wherefore 
fpake  Jude  in  the  Preterperfed  Tenfe,  as  above, 
if  not  with  a  Reference  to  the  antitypical'PviMX^ 
ing  of  the  Times  of  the  Gentile  Church  ?--,- 
*'  He  that  hath  Ears  to  hear,  let  him  hear," 

To  return  :  If  the  Science  or  Wifdom,  the 
"Power  and  Agency  Man,  be  the  Wifdom,  Power,^ 
and  Agency  oi  God  by  Man,  what  Proof  is  de- 
ducible?  Thence  we  enquire  of  a  total  or 

CONCLUSJlVfi 


/ 


(    69    ) 

CONCLUSIVE  Omnifciency The  Regenerated 

and  Born-again,  as  fuch,  arc  favoured,  and  that 
even  whilft  converfant  with  Sinners,  with  large 
Participations  of  the  divine  OOT»//?/>«f^;  as  it  is 
written,  the  Spirit  fear  cheth  all  Things,  even  the 
deep  Things  of  God;  not  totally  or  condufively,  buC 
under  a  grateful  and  mofi  pleafurahle  Sufpcnce  : 
As  it  is  otherwife  written.  Now  we  knew  in 
Part,  and  prophefy  in  Vzxt. ;  but  when  that  which 
is  perfedl  is  come,  then  that  which  is  in  Yi^xzfhall 
he  done  away,     i  Cor.  xiii.  9,   10. 

Let  us  obferve,  that  the  Apcjile  faith  not  then 
inall   I   know  all    Things  knowahle,    totallt 
CONCLUSIVELY;  butVerfei2,   then  fhall  I  know 
even  as  I  am  known  ^  or  then  fhall  tny  Knowing 
be  a  p^-/^^  Knowing.      Now   it  never  can  be 
fhe>An,  that  in  this  his  Idea  oi  z  perfect  Knowings 
was  comprehended    the    Idea    of    a  total   or 
conclufiveY^noyf'ing,  fince  fuch  a  Knowing  would 
be  an    END    of  knowing:     For  certainly   if 
there  be  a  Poflibility  of  knowing /i?/^r  that  no- 
thing FARTHER  fhould  bc  ftill  unknown,  here 
would  be  an  End  of  all   SUSPENCE  or  £»- 
quiry,     and    of    Confequence    an    END     OF 
KNOWING  ;  which  may  not  be  imagined  ei- 
ther of  Angels  or  Men. 

Thus,  \i  Science  in  Creatures  ht  th^  Science 
of  GOD  by  the  Creatures,  and  the  fame  be 

ETERNALLY 


~t,: 


(    70    ) 

ETERNALLY  PROGRESSIVE,  it  follows, 
that  if  Science  be  progrejfive^  fo  Omnifcience  like- 
wife  ;  lince  the  Science  or  Knowing  of  each  Indi- 
vidual, doth  conftitute  a  Part  of  the  UNIVER- 
SAL OMNISCIENCE.* 

Hence,  however  the  Things  to  come,  both 
aJ!  to  what  w«^  be,  and  Jhall  be,  as  to  the  Jffue^ 
^vent,  and  Tendency  general  of  all  Things,  be 
perfedlly  known  and  fore-known,  according  to  the 
Purpose  ;  yet  by  no  Means  doth  it  appear 
but  that  Deity  itfelf  is  perpetually  entertained 
with  the  Novelty  of  the  Things  Which  are  ; 
Day  unto  Day  uttereth  Speech,  and  Night  unto 
Night  Jheweth  Knowledge,    Pfalm  xix    2. 

So  that  as  to  the  Enquiry^  In  what  Senfe  doth 

God  fore-know  the  Things  which  are  to  come  ?  the 

fame  becomes  properly  refolved  into  the  Enquiry^ 

iWherefore  were  Men  fo  efpecially  forbidden  to 

fre-meditate,  and  wherefore  to  take  no  Thought  for 

ihe  Marrow?    WHEREFORE,  indeed! ^ 

But  that  the  Morrow  is  a  Mystery  pregnant 
with  SUCH  A  Bringing-forth,  as  to  Deity  it- 
felf is  UNSEARCHABLE. 

*  And  Note,  That  even  upon  the  popular  and  abfurd 
Suppofition  of  an  «^/f«/ God,  or  of  Deity  apart  from  the 
Creatures,  as  a  Prince  apart  from  his  Subjeiis  ;  even  then 
muft  the  Knowing  of  the  Creatures  be  the  Objeft  of 
GOD's  Knowing  :  And  if  perpetually  progrtjffive,  of 
Confequence  ihe  Objeft  of  a  proprejji-ve  Omnifcience  in 
GOD. 


(    7'     ) 

2'ET  Forty  Days  (faid  the  Prophet  of  Old 
and  Nineveh  fuall  he  overthrown.  It  is  well  wor- 
thy of  our  Obfervation,  that  the  antient  Pro- 
phecies are  mpre  immediately  exprefiive  of  the 
Will  and  Purpofe  of  God  towards  the  Hmnanity 
in  General,  than  predictive  of  fuch  Events  as 
fliGuld  be  literally  or  circumjlantially  fulfilled ; 
for  we  find  not  that  a  pundlual  Fulfilling  of  pro- 
phetic Tellimony  ought  other  wife  to  be  looked 
for,  than  as  refpeding  the  TIMES ;  the  Pre- 
ordination of  the  TIMES,  and  the  Management 
of  the  TIMES,  being  properly  the  Attribute  of 
CjOD  the  Father  :  Whilfl  by  no  Means  can  it 
ever  appear  why  we  ou^t  to  frefmne,  that  iii 
the"  Inftance  above  referred  to,  even  God  him- 
felf  might  fore-hiow  the  Occafion  of  his  Pro- 
fhef%  being  fo  exceedingly  difpleafed,  and  as  ic 
is  written,  very  angry.     Jonah  iv.   \, 

Thus  the  Reader  in  Meafure  is  become  ac- 
quainted with  our  Sentiment,  as  touching  the 
Pre-fcience  and  Omnifcience  of  God  -,  that  his  Pre- 
y?zV;zr^  refpefls  the  Times,  the  Issue,  Event, 
and  TENDENCY-General  of  the  Workings  and 
Co-workings  of  all  Things  together  for  Good. 
Rom.  viii.  28.  and  that  his  Omniscience, 
being  ever  progrejfive,  is  an  inftantaneous  Be- 
holder of  the  Things  that  are.     Heb.    iv. 

chap; 


\ 


£   7^   3 


CHAP.     IV. 


"ithe  MTSTERT  open'd,  in  the  Profecution  of 
the  proposed  EN^Umj. 


THE   Relation  fubfifting  between  GOD, 
and  Creatures,    and  particularly  the 
whole  Courfe  of  his  Procedure  with  Man,  in 
the  Language  of  our  Scripture,  is  comprehend- 
ed in  the  Word  MYSTERY  :     Th^s   Paul, 
Ephejansm.  8.  '•  Unto  me,  who  am  lefs  than 
**  the  leaft  of  all  Saints,    is  this  Grace  given, 
*'  that  I  fhculd  preach  among  the  Gentiles  the 
•*  UNSEARCHABLE  RICHES  of  Ch a I5T; 
**  and  to  make  all  Men  fee,  what  is  the  Fellow- 
'«  {Kip  of  the  MYSTERY,  which  from  the  Be- 
*'  ginning  of  the    World  hath   been   hid   in 
"  GOD,    who  created  all  Things  by  j^sus 
**  Christ;  to  the  Intent,  that  now  unto  the 
*'  Principalities  and   Pcwers— -m'l^ht  be  known 
«*  by  the  Church,  the  manifold  JVifdom  of  GOD, 
*'  according  to  the  eternai.  Purpose  which 
**  he  purpofed  in  Christ  Jesus  our  Lord  :'* 
Eph.  iii.    8,  9j   lo,   II. 

Qv 


(    73     ) 

Of  the  eternal  Purpose,  the  Mention 
whereof  doth  fo  often  occur  in  the  New-Tefta- 
menr,  it  is  given  us  to  underftand  the  PUR- 
POSE of  GOD  to  become  manifeji  unto  him- 
felfin  a  MYSTERY:  The  Name  CHRIST 
JESUS,  which,  by  Way  of  Eminency,  was  af- 
cribed  to  the  Humanity  of  our  Lord,  compre- 
hending an  Heighth  and  a  Depth  of  perpetual 
eternal^  unfeaj'cbeiitpJe  V^ on dcrs -,  even  all  the 
Pluralities,  Diverjities,  and  Multiplicities  of  every 
Order  of  Being  -,  all  Modes  of  Exiftcnce,  to  the 
utmoil  Extent  of  whatfoever  can  be  imagined  : 
Such  being  the  Senfe  of  the  Apoftle  in  holding- 

forth  to  the  Gentiles,  the  UNSEARCHABLE 
RICHES,  as  above. 

Now  we  may  not  obtain  the  clear,  fmidamen- 
lal  2ind  fatisfaffory  Conceptions  lA  Science,  Pre- 
fcience  and  Omnijcience  in  general,  as  heretowre 
propofed,  fhort  of  daring  to  penetrate  into  the 
Heighth  and  the  Depth  of  the  Mvstery,  even 
the  PURPOSE  made  manifeji  in  the  Name 
CriRisT  Jesus,  as  above. 

With  all  pofTible  Brevity  let  us  therefore 
proceed  in  our  earned  Endeavours  *'  to  make 

all  Men  fee  what  is  the  heUowJhip  of  the  My; 

tery,  which  from  the  Beginning  of  the 
"  World  hath  been  hid  in  GOD. 

I  As 


(I 


(     74     ) 

As  conceiving  of  Deit)\  exclufively  of  the 
Creatures,  he  is  zs  a  No  I  bingnefs-,  an  eternal  and 
incompreherifible  UNITY,  or  Onenefs;  hidden, 
unknown,  and  unfearchable  even  unto  himfelf. 
This  the  Uniiy  or  Onenefs  of  God,  is  a  WILL 
or  Purpofe  to  become  generated  or  revealed.  Such 
Purpole  confifteth  in  d.  Seeking.,  or  Def.re;  and 
comparing  the  CAUSE  with  the  E:FFEC T,  it 
is  the  Defire  that  caufeth  or  maketh  Coldnefs^ 
Darknefs.,  and  Hardnefs  fpiritually  j  its  primary 
Operation  being  to  ajlringe,  ccmprefs^  or  enclofe. 
Now  the  CAUSE,  that  is  to  fay  the  Will.,  which 
defireth  to  become  manitefted,  is  called  GOD  , 
But  the  EFFECT,  that  is  to  fay  the  Adumhra^ 
iion,  viz.  the  Coldnefs,  Darknefs.,  and  Hardnefs 
which  thus  becomes  generated  or  produced,  is 
called  NATURE. 

I.  Firji.,  The  Magnetism  doth  harden.,  ccnu 
prefs.,  or  enclofe  -,  yet  the  Will  of  the  Unity 
would  be  free  and  at  Liberty.     Hence, 

IL  Secondly.,  Is  generated  or  produced  a  Counter 
Pcife.,  or  oppofite  Motion  ;  the  Magnetifm 
is  called  the  first,  and  the  Counter-Pcife 
the  second  Form  or  Property  of  the  ETER- 
NAL NATURE.     Whence, 

III.  Thirdly.,  A  Whirling,  or  fwift  Rotation,  is 
produced,  fuch  being  the  Trinity.,  or  Triiin^ 
Form  of  the  Eternal  Night. 

IV.  Fourthly.^ 


(    7S    ) 

IV.  Fourihly,  This  the  fwift  Rotation  of  the  third 
.    -Form,    as  accelerated  and  enhanfed,  com- 

,  menceth  Fire  ;.  a  Raging,  Breaking,  and 
confuming  fpiritually,  which  Fire  is  pro- 
perly a  fourth  Form  ;  the  fame  is  called  the 
Center  of  Nature  \  and  in  this  Place  it  is,  that 
•  the  WILL  of  the  Unity  is  in  Scripture  calle-^ 
God  the  FATHER;  alfo  2i 'jealous  Gqd, 
.  and  2^  confuming  Fire  \  Heb.  xii.  19.  J  and 
as  the  Blaze  doth  proceed  from  the  Candle, 
or  as.  the  Light  from  the  Sun,  %o^ 

V.  Fifthly^  That  Light  which  is   the  Brightmfs 

of  the  Father* i  Glory ^  Heb.  i.  3.  doth  ori- 
■  ginate  or  proceed  as  the  generated  or  begot- 
ten of  the  Father,  from   this  the   central 
Fire  of  the  fourth  Form.  Here  the  fVatcr, 
'  ■    called  the  ^^/fr  of  Life,  John  iii.  5.  and 
.    iy.   iQ.  dotii  originate- or  proceed  from  the 
Virtue  of  the  Light,  as  the  Light  from  the; 
Fiercenefs  of  the  Fi?'e ;  and  in  this  Place 
it  is  that  the  WILL  of  the  UrMy  is  called 
God  the  SON.  . 

VL  Sixthly,    In  the  Proceedings  forth  of  thq 

Light,  the  Counter- Aftion  of  the /r/?  and 
y^<:W  Forms  becomes  the  Word,  of  divine 

L  2  .         Power 

X  A  Fire  is  kindled  in  mine  Anger,   and  pcdl  burn  unto  th^ 

loivjji  Hell;   and  Jhall  confume  the  Earth  njji'h  her  Encreafe, 

and  fit  an  Fire  the  Foundatiins  of  the  Mountains,  Deut.  x;cxii. 
22. 


(    76     ) 

Power ;  tlie  Verbum  Fiat,  or  Let  it  he,  of 
God,  whereby  all  Things  were  made,  and 
without  which  was  not  any  Thing  made,  tfoat 
was  made,  John  i.  3.  From  the  Fire*  in 
Conjunftion  v/ith  the  Light  proceedeth, 

yil.  Lajlly,  The  Breath  or  Efluence  of  the 
divine  Holinefs,  in  Anfvverablenefs  to  the 
Air  in  which  we  breathe. 

Here  the  P«r/»oyt'  becomes  maniftrted  in  the 
Trinity  of  Fire,  Light,  and  Spirit;  and  accord- 
ing to  fuch  Manifeltation,  the  Unity  or  Onenefs 
of  Deity  is  in  Scripture  difcourfed  as  of  an  un- 
divided  Three.      Father  - —  Word and 

SpfRiT  ;  or,  FATHER  -—  SON  —  and  HO- 
LY GHOST. 

Thus  we  have  feen  that  the  feven-fold  Gene- 
ration of  the  eternal  JVill,  is  at  once  both  a 
Seven-fold  3.nd  a.  Tmw^  Generation  of  Three  in 
One;  the  fifth,  fixth,  and  feventh  of  the  faid 
myltical  Number,  being  no  other  than  xhtfirfi, 
fecond,  and  third  tranfmuted  or  cha;nged  in  the 
EnkindHhg  of  the  central  Jourth,  viz.  the  FIRE  ;. 
«s  more  largely  may  appear  hereafter. 

Of  Creation,  we  are  ever  to  uriderftand  a  Ma- 
nifeftation  of  the  eternal  Purpose,  in  the 
Generation  of  the  Seven  Forms;  each  pro- 
ducing the  other  in  their  Order,  as  above. 
Such  were  the  Generations  of  the  Heavens  and 
of  the  Earth,  as  rQ\2iX.tA  by  Mofes ;  the  Sun  was 
enkindled  upon  the  fourth  D^y,  and  the  feventh 
yv2is  bleffed  and  fanftified  in  Anfwerablenels  to 
the  Order  of  thd  Seven  Forms.;  as  above. 

This 


(  n  y 

This  the  Order  of  the  feven  Days,  in.  the 
Generations  of  the  Heavens  and  of  "the  Earth, 
is  altogether  anfwerable  to  the  Procefs  of  the 
/even  Times  .in  the  Regemralion ;  as  lliall  be 
Ihewn  at  large  hereafter. 

The  Order  of  our  Ajlrum^  or  S>olar  Syjlon,  is 
moft  evidently  the  Order  of  the  Myftical  Seven  '» 
and  is  therefore  by  Mofes  called  Heavens,  in  the 
plural  Number. 

We  read,  A^sxwn.  i8.  "  That  as  Paulwtis 
"  difcourfing  daily  in  the  Market,  certain  Phi- 
"  lofophers-  of  the  Epicurians  and*  Stoicks  en- 
"  countered  him;  fome  faid,  AVhat  will  this 
"  Bablerfay?  Other  fome,  He  feemeth  to  be  a 

*'  Setter-forth  of  Jlrange  Gods  : And   they 

t'  took   him,  and   brought  him  to  Areopagus, 
faying^  May  we  know  what  this  new  Doc- 
J:rine   whereof  thou  fpeakefl,  is  ?  For  thou 
bfingeft  certain  Jirange  Things  to  our'  Ears : 
We  would  know  therefore  what  thefe  Tilings 
mean."-— PW  flood  in  the  Midft  and  faid. 
Ye   Men   o^  Athens,    I   perceive  that  in  all 
Things  ye  are  too  fuperjiitious  ;  for  as  I  pafTed 
by  and  beheld  your  Devotions,  I  fouiid  an 
Altar  with  this  Infcription,  TO  THE  UN- 
KNOWN GOD ;  vmom  therefore  ye  i^^no- 
rantly  worfhip:    Him  declare  I  unto  you." 
And  prceeds,  "  God  hath  made  the  World  and 
,"  ^11  Things  therein.  Teeing  that  he  is  L.ord 

"of 


tt    . \ s> 

it 


(    78    ) 

*'  o?  Heaven  and  Earth,  dwelieth  not  in  Tem- 
"  pies  made  with  Hands,  neither  is  worHiipped 
"  with  Metis  Hands,   as  though  he  needed  any 
"  Thing  ;    feeing  he  giveth  unto  -all  Life  and 
"  Breath,  md  all  Things -,  and  he  hath  made  of'' 
"  one  Blood  all  Nations  of  Men  to  dwell  on  the 
"  Face  of  the  Earth  -,  and  hath  determ.ined  the 
"  TIMES  before  appointed,  and  the  Bounds  of 
*'  their  Habitations  J  that  they  (hould  y^^/^  the 
*'  Lord,  if  haply  they- might /^<?/ after  him  and 
*'  Jind  him,  though  he  be  not  far  from  any  of 
"  us,  for   IN   HIM  we  live,  and  move,  and 
"  have  our  Being  -,  as  certain  alfo  of  your  own 
«  Poets  have  faid." 

Now  whether  we  regard  oiir  own,  as  related 
•  by  Mofes,  or  a  Biverfity  of  Creations,  it  \s  an 
ahfolute  Certainty,  that  every  Creation  is  at  firll 
brought  forth  in  Jesu,  which  being  interpret- 
ed, fignifies  TerfeEiion,  or  difvine  Blejfednefs  :— 
All  Things  being  generated  \a  Jesus  Christ, 
but  r^-^^?/^r^/^/in  Christ  Jesus-,  fuch  being 
the  Senfe  of  the  Apoftle,  Ephef.  iii.  from  Verfe 
8  to  II  ;  as  before  cited. 

These  are  the  Generations  (faith  Mofes)  of  the- 
Heavens  and  of  the  Earth,  in  the  Day  that  the 
Lord  God  made  the  Earth  and  the  Heavens, 
Gen.  ii.  4. 

Generations,  in  the  plural  Number,  is 
thus    mentioned    with    a.   Reference    to  the 

•    various 


(    79     ) 

various  Graddiions,  as  mentioned  in  their  Order 
in  the  foregoing  Chapter,  being  termed  Gene- 
rations ;  becaufe,  as  aforefaid.  Creation,  with 
God,  is  a  Generating  or  Beginning ;  the  eternal 
Will  bfing  an  uniform  eternal  Purpose  to  be->- 
come  generated  2Lnd  revealed. 

Thus,  when  God  had  faid.  Let  there  be  Light, 

and  there  was  Light,  God  faw  that  it  wa.^  good ; 

that  is  to  lay,  he  was  delighted  with  theDifcovery 

that  was  then  mad^p,  •,  and  at  every  fucceeding 

Generation  in  its  OrQer,  tiie  Words  are  repeated, 

GOD  SAW  THAT  IT  WAS  GOOD— -And   at   the 

Ciofe  of  the  fixth   Day,    after  Man  had    been 

created  in  the  Image  of  God,  to   have  Bommi- 

on  over  the  Whole,  when  God  law  every  Thino- 

that  he  had    made,  Verfe    31.    Behold,    it  was 

very  good.     Here  the   whole  was  brought  forth 

in  Jesu,  according   to  the  Trifiity  of  the  divine 

Manifejlation-,  here  THE  MORNING  STARS 

SANG  TOGETHER,  AND  ALL  THE 

SONS  OF  GOD  SHOUTED  FOR  JOY; 

Job  xxxviii.  7.   here  the  Creatures,  as  (landing 

in    the   Order   of   their   Generation,    under  the 

BlefTing  and  Sandtification  in  fuch  ihtw primitive 

State,  were  properly  the  Sons  of  GOD. 

But  to  be  more  particular  as  to  the  Creation 
of  Man  ;— -Verfe  2.6,   "  God  faid.  Let  us-  niak^ 
Man  in  our  Lnage,  after   our  Likensfs ;  and 
let  them  have  Dominion  over  the  FiHi  of  the 

'*  Sea, 


(     8°    ) 

*'  Sea,  and  over  the  Fowl  of  the  Air,  and  over 
"  the  Cattle,  and  over  all  the  Earth,  and  over 
"  every  creeping  Thing  that  creepeth  upon  the 
"  Earth:  So  God  created  Man  in  his  own 
"  Image,  in  the  Image  of  God  created  he  him; 
"  Male  and  Female  created  he  them  ;  and  blefied 
**  them,  and  gave  them  the  Dominion  over  all 

the  Earth,  and  over  every  living  Thing   tliat 

moveth  upon  the  Earth.'* 

When  God  faid,  Lei  us  make  Man,  he  fpokc 
according  io  K\s  Trinity,  according  to  the  y^;^;^- 
•  Menefs  and  PerfeEIion  of  the  Three  in  Ojte :  So 
Man  hkewife  is  fpoken  of  in  ih^  plural  Number ; 
"in  the  Image  of  God  created  he  him,  Male 
"  and  Female  created  he  them." 

Vv^ELL  might  the  Humanity  have  been  conii- 
dered  thus  plural,  not  only  becaufe  Male  and 
Female  were  at  firft  brought  forth  in  an  undi- 
vided Union,  like  the  Angels  in  Heaven,  Matt.  xxii. 
30.  but  becaufe  it  was  indeed  a  meer  Wonder 
of-  Pluralities,  according  to  the  Myftery  of  the 
Jeven-fold  Generation  of  all  Things  :  For  how- 
ever it  be  reprefented  by  Mofes,  that  Man  was 
created  upon  i\\^ftxth  Day,  we  may  not  thence 
imagine,  that  God  firll  concerted  the  making 
him  at  this  Time ;  neither  that  his  Creation  com- 
menced upon  the  f-xth  Day ;  God  knew  wliat 
^  he  was  about  to  create,  and  what  fhould  be  the 

IfTue 


(    8i     ) 

IlTuc  and  Event  of  Things,  before  the  Com- 
mencement of  the  Work ;  for  when  his  Spirit 
firft  movtfd  upon  the  Face  of  the  Waters,  he 
^  was  not  beginning  a  primitive  Creation,  but  a 
fuhfequent  or  fubfervient  one  -,  the  Generation  or 
Creation  of  our  Earth  and  Heavens  having  been 
but  as  di/mgk  Link,  or  intermediate  Work,  in  the 

unbeginning,  never-ending  Chain  of  G  O  D's 
Operations. 

When  our  planetary  Syftem  firft  arofe  out  of 
Chaos,  the  fame  was  thus  produced,  as  a  Bruifer 
of  the  ferpentine  Power,  that  is  to  lay,  our 
temporary  World  ;  the  Hierarchy  or  Domi7tion  of 
Man  was  eredled  upon  the  Hierarchy  or  Domi- 
nion of  the  Serpent,  as  a  Bruifer  of  his  Head  : 
The  ferpentine  Power  was  deftined  to  a  perpe- 
tual Enmity  with  Man,  and  fhould  bruife  his 
Heel ;  but  the  Power  and  Dominion  of  the  Lat^ 
ter,  in  the  Regeneration,  fhould  be  ereded  in 
Triumph  upon  the  Head  of  the  Former,  as  was 
fore-known  in  the  Purpose  of  God,  'ere  Creati- 
on commenced. 

The  Earth  was   without  Forin,    and  void^ 
y   (faith  Mofes :)   The  Earth  is  thus  fpoken  of  aJS 
pre  exijient ;  fo  alfo  are  the   Waters,    Verfe  2  : 
And  when  the  Fiat  of  God  had  faid.  Let  there 
'  he  Li^ht,  and  there  was  Lights  the  next  Proce- 
dure was  to  divide  the  Light  from  the  D&rkn'fs^ 

M  and 


(      82      ) 

and  the  Waters  from  the  Waters  j  {o  manifeft  is 
it  that  this  could  not  have  been  a  primitive,  but 
was  an  intermediate  Creation,  as  above  ;  and 
however  reprefented  by  the  Text,  (I  fay)  as  the 
Creation  of  Man  commenced  upon  the  ftxth 
Day,  his  Creation  did  really  commence  cotempo^ 
rarily  with  God's  moving  upon  the  Face  of  the 
Deep :  The  Purpofe  which  continually  feeketh 
its  own  Manifejlatim,  was  purpofid  in  the  EJfence 
of  Man,  when  God  faid.  Let  there  be  Lights  and 
there  was  Light,  and  fo  was  become  known^ 
when  GOD  faw  the  Light  that  it  was  good  j  and 
thus  onward,  in  every  fncceeding  Gradation  Qt 
Generation,  in  their  Order  :  And  when  the  Day 
approached  wherein  the  Earth  fhould  bring 
forth  living  Creatures,  then  was  the  Time  wherein 
Man  fhould  htcomt ,perfe^ly  known  :  And  well 
might  our  Text  hold  him  forth  in  the  plural 
Number,  (I  fay)  iorjirft  he  was  an  angelic  Birth^ 
or  Reprefentative  of  the  Trinity  of  Z)^/'/)',  an  un- 
divided Male  and  Female  ;  and  moreover,  was  a 
eotemporary  Birth,  or  Microcosm  of  both  the 
Earth  and  the  Heavens,  according  to  the  /even- 
fold  Generation  of  the  temporary  Univerfe.  Thus 
the  Heaven  and  the  Earth  were  finifhed,  and  all 
thtHoJi  of  them,  Gen.  ii.  i  :  And  whereas  the 
Lord,  the  Creator  of  the  Ends  of  the  Earth, 
fainteth  not,  neither  is  weary,  Ifa.  xl.  28  i  yet  ac- 
cording to  Mofes,  Verfe  2,  He  refieth  on  they^- 
'Venth  Day  from  all  his  Work  j    and  Verfe  3, 

"  God 


(    83     ) 

«<  God  bleffed  the  fcventh  Day,  and  fanaified  //  5 
«  bccaufe  that  in  it  he  had  refied  from  all  his 
*«  Works  which  he  had  created  and  made." 

Let  it  fuffice,  that  the  Reft,  fo  efpccially 
commemoratecl,  refpeds  nQtDeity  itfelf  •,  but  the 
Ordeh  of  Manifeftation  in  and  by  xhtCreatureSy 
ii%  xht  feventh  Dd.y  was  properly  their  Sabbath, 
viz.  The  Sabbath  of  their  primitive  Acquiefcence 
and  Blfflednefs  in  the  Name  JESUS  j— as  ihall 
be  farther  explained  hereafter. 

Suppose  it  were  alked.  To  what  Ptirpofe  was 
the  Humanity  endowed  with  fo  'uik  a  Body,  aS 
that  it  Ihould  be  faid  unco  Adam.,  when  unad- 
vifedly  he  had  partaken  of  the  Tree  of  the 
Knowledge  oi  Good  and  hviL,  "In  the  Sweat  of 
*'  thy  hacc  fhak  thou  eat  Bread  until  thou  re- 
*'  turn  unco  the  Ground,  for  out  of  it  waft 
«  thou  taken,  Duft  thou  art,  and  unto  Duft 
«  fhalt  thou  return  ?'* 

It  is  anfwered,  to  no  other  Purpofe,  than  that 
through  Deaih  it  might  pafs  unto  Life,*  as  did 
the  Body  of  the  Second  Adam  j  not  the  Humanity 
only,  but  the  Earth  and  the  Heavens,  confub- 
flantial  and  cocemporary  therewith,  having  beea 
generated  in  the  Beginning  to  THIS  PUR- 
POSE, viz.  That  in  due  and  appointed  Order, 
the  WHOLE  might  be  re-generated  and  born^ 
again  in  the  Name  CHRIST  JESUS  j     "  For 

M  2  !!  we 

T  At  thegeneralRssvRRECTioN. 


(    84    ) 

"  we  KNOW  that  the  whole  Creation  groan- 
"  eth  and  travaileth  in  Pain  together  until  now, 
**  and  not  only  they^  [the  Creatures  in  general] 
**  but  ourfelves  alfo,  which  have  the  firft  Fruits 
*'  of  the  Spirit, —  even  we  ourfelves  ^rd?4«  with- 
"  m  ourfelves,  waiting  for  the  Adoption,  viz: 
'*  The  Redemption  of  our  Body**  Rom,  viji. 
12,  23. 

Now,  in  as  much  as  it  is  written  of  the  invij- 
hk  Things,  That  "  from  the  Creation  of  the 
*'  World  they  are  clearly  feen,  being  underllood 
*'  by  the  Things  that  are  made,'*  Rom.  i.  20  ; 
Jet  us  confider  attentively  what  was  that  State  of 
Perfedion  and  Blefleduefs  wherefrom  our  firft 
Parents  departed. 

As  to  the  immortal  Soul,  that  it  was  an  Effiu- 
ence  proceeded  from  the  divme  EJfence,  the  A6t 
oi  Breathing,  as  by  the  Text,  is  as  decijive  as 
Language  could  have  been  found  expreflive  : 
And  as  thus  originated,  it  was  the  Will  crea- 
turaliz'd,  I  fay,  CREATURAUZED,  N.B. 
or  an  Effluence  of  the  felf-movingy  felf-generating 
Will  of  the  Eternity,  bro't  into  a  diftindt  and 
peculiar  Perfonality  or  Beginningnefs. 

It  appears,  in  the  Openings  of  the  Myjiery, 
that  the  Soul,  as  confiderM  abftrafledly  from  the 
Body,  confUleth  in  the  Trinity  of  the  Firji,  Se- 

md  Slid  I  bird  Forms  of  the  Eternal  Seeking  j 

and 


(    85    ) 

-and  In  this  Senfe,  in  Scripture,  is  often  Times  de- 
nominated Spirit-,  as  ijohn^v.  6,  8.  And 
whereas  the  modern  Learned,  have  imagined  Soul 
and  Body  oi  dijiin^  and  y^p^r^/^  Natures,  this  is 
but  a  fingle  Inftance  of  the  PofTibihty  there  is, 
that  whilft  profefFing  ourfelves  w//^infuch  fmail 
Matters  as  thefe,  we  fhould  in  Reahty  become 
Fools ;  Rom.  i.  22,  and  iCcr.  ii.  from  11  to  theEnd. 
Soul  2ind.Body  are  feparable,  in  fuch  Senfe  us  Fire 
and  Light  are  feparable  ;  Fire  fubfifteth  without 
Lights  but  Light  cannot  fubfilt  without  Fire: 
So  the  Soul  hath  a  Being  diftind  from  the  Body^ 
"but  no  living  Animal  can  fubfifl  without  a  Soul\ 
the  Soul  becomes  embodied  (in  ihort)  in  the 
Water  and  the  Blood,  as  we  know  that  the 
Subftantiahty  of  Flelh  fpringeth  out  of  the  Blood, 

"  This  is  He  that  came  by  J'Fdter  and  Bloody 

even  Jefus  Chrifi  j  not  by  fVater  only,  but  by 
Water  and  Blood  ;  John  v.  6:  For  there 
are  Three  that  bear  Record  in  Heaven,  (conti- 
nues he)  Verfe  7,  the  FATHER,-  the 
WORD,  and  the  HOLY  GHOST,  and 
*'  thefe  27^rf^  are  One:  And  there  are  Three 
♦'  that  bear  fVitnefs  i-n  Earth,  the  SPIRIT, 
♦'  and  the  WATER,  and  the  BLOOD,— and 
"  thefe  Three  agree  in  0«^.'*— -Whence  it  ap- 
pears, in  the  Openings  of  the  Myjlery^  that,  as 
the  unbeginning  Will  of  the  Eternity  becomes 
known  unto  itfelf  in  the  Trinity  of  Father, 
Son,   and  Holy  Ghost  i  fo  the  creaturalized 


(    86    ) 

Human  Will  doth  obtain  its  Reft  and  Sanfti- 
fication  in  the  Trinity  of  Spirit,  Water,  and 
B.ooD,  in  Anfwerablenefs  thereunto  -,  the  JVa^ 
ter  and  the  Bhod  being  generated  or  materializ- 
ed out  oi-  the  FIRE  of  the  Soul  in  the  enkind- 
ling of  its  Ligh:,  the  Soul  giveth  Life  and  Mo- 
tion to  the  IVater  and  the  Blood ;  which  in  Re- 
turn are  the  Allay  and  'Temperature  of  the  Fierce- 
nets  and  Confumingnefs  of  its  own  FIRE  -,  the 
Body  being  a  Manifeftation  in  Suhjiance^  of  what 
the  Soul  is  in  the  EJfence, 

Now  Adam,  the  temporary  Man,  both  in  Soul 
and  Body  was  produced  co-ejfentially  with  xht 
Animals  of  the  Earth,  a  Microcosm  of  the  So- 
lar Syftem,  according  to  the  Myftcry  of  the  fe^ 
ven-fold  Generation  of  the  Earth  and  the  Hea- 
vens i  and  in  this  Senfe  it  was,  that  he  fhould 
return  unto  the  Ground,  Gen  iii.  19.  But  in  as 
much  as  it  is  reprefented  by  Mofes^  that  when 
Man  had  been  formed  of  the  Dult  of  the 
Ground,  God  breathed  into  his  Nofirils  the  Breath 
of  Life,  we  hereby  underftand  a  Two-fold  Man" 
botli  in  Soul  and  Body,  an  heavenly,  in  Union 
with  the  temporary,  that  was  to  return  unto  the 
Ground.  Thus,  according  to  the  Apoflle, 
thereis  a  NARURAL  Body,  and  there  is  a  spi- 
ritual Body,  i  Cor.  xv.  44.  "  And  fo  it 
"  is  .written,  (continues  he)  the  firft  Man, 
.*^  Adam,  was  nude  a  living  Soul,   and  the  laft 

,  "  Adam  ' 


C    87    ) 

«  Adam  was  made  a  quickening  Spirit  "—It  is  to 
this  two -fold  State  of  a  natural  and  fpiritual^  that 
according  to  the  whole  Purport  of  the  New  Tef- 
tament  Do6trine,  we  are  called  in  the  Regenera^ 
iion,  as  is  particularly  difcourfed  in  the  fubje<5t 
Matter  of  the  Sixth  of  the  Evangelift  John. — - 
Of  the  Bread  from  Heaven,    here   called  the 
Bread  of  Life^  we  undcriland  the  Allay  or  Tem- 
perature of  the  Soul's  Fire^    which   is  .  its  Body  ; 
and  fuch  its  Body,  as  aforefaid,  is  obtained  in 
the  JVater  and  the  Blood  \    for  of  the  Spirit^  the 
JV-ater^  and  the  Blood  in  Trinity,    i  John  v.  7. 
we   underftand  the  Trinity  of  the  ffth^  ftxth^ 
2indfiventh  Forms  of  the  creaturalized  Will  in 
the  Regeneration,  which  is  a  T'rinity  of  LIFE, 
or  Life  eternal.     He  that  hath  the  bon  hath  Life^ 
ijohn,  V.   12  :  whereas  the  Trinity  of  the /r/?, 
fecond  and  third  Forms  of  the  creaturalized  WiD, 
is  that  which  in  the  Language  of  the  NewTeC- 
lament,  is  univerfally  called  Death :    He  that 
loveth  not  his  Brother   ahideth  in  Death,    1   John^ 
iii.  14.     It  was  into  this  State  of  Death  that 
Adam  the  firfl  departed ;  for  that  Mofes  fhould 
have  made  Choice  of  thefe  Words,  Man  BE- 
CAME a  LIVING  Soul^  we  underftand  thereby 
that  the  Trinity   of  the  firfl,  fecond,  and  third 
Forms  in  the  Tranfmutation  of  the  fourth,  viz. 
the  Fire^  became  living  and  fenfible  in  thtfifth. 
Sixth  and  feventh,  in  which  Senfe  it  was  that  he 
was  created  in  the  Image  of  God,   and  after  his 
Likenefs^  Xke 


(    8?    ) 

The  Short  is  this ;  it  appears  in  the  Opening! 
of  the  Myftery,  that  when  the  temporary  AJirunt 
or  Solar  Syjiem  firfl  arofe  out  of  Chaos,  it  was 
produced  as  an  intermediate  Birth^  or  materializ- 
ed Figpre  of  the  EJder  Worlds  fo  likewife  a  Type 
or  Refemblance  of  that  which  is  to  come,  I  fa. 
Ixv.  17,  and  Ixvi.  23.  So  Adam,  the  earthly 
Man,  was  a  Birth  co-ejfential  and  co-temporary 
with  the  the  feven-fold  Generation  of  temporary 
things  i  but  j^dam  the  heavenly,  as  created  in 
the  Image  of  God,  and  after  his  Likenefs,  the 
Son  and  Heir  of  Eternity,  was  an  angelic 
Birth,  co-eJfential  and  co-eternal  with  the  Fixed- 
nek  of  the  eternal  Afirum,  and  according  to  the 
feven-fold  Generation  of  Incorrupiibles  and  Ever^ 
lajlings. 

God  knew  that  the  Sahhatic  State  of  primi- 
tive BlefTednefs  in  the  Acquiefcence  general  of 
all  Creatures  in  the  Order  of  their  Generation, 
Ihould  ceafe  with  the  Day ;  and  that  in  the  Com- 
mencement of  Creation  he  was  but  about  to 
open  an  intermediate  Scene  of  meer  Murder  and 
Mtfery,  through  the  Enmity  that  fhould  fubfifl: 
between  the  Seed  of  the  JVoman  and  that  of  the 
Serpent : —  Wherefore,  that  Adam  the  Co^lejiial 
fhould  have  been  bro't  forth  in  Union  with  a  ter- 
reftrial  Man,  >  was  thus  contrived,  in  order  that 
when  he  fhould  become  lojt  to  the  Trinity  of  a  di- 
vine Lije^  viz.  The  JVater  and  the  Blood  of  the  /«- 

ternal 


(     89     ) 

rial  Man,  fuch  Lofs  might,  during  the  Continu* 
anceofthe  temporary  Life,  be  fupplied  by  the 
Water  and  the  Blood  of  the  terrefirial  Man, 

•  Thus,  according  to  the  Eternity,  his  Soul 
was  co-effential  with  the  eternal  unquenchable 
Fire,  Ifa.  Ixvi.  24;  and  according  to  the  <?«/- 
ward  Dominion,  was  united  with  an  animal  Soul 
in  common  witfi  the  Beafis  of  the  Earth,  co-ef- 
fential with  the  Fire  of  the  temporary  Sol ;  the 
Fire  an'd  Light  of  the  temporary  State  bearing  the 
fame  Relation  to  the  eternal  Fire  and  Light,  as 
doth  the  Fire,  the  Light  and  the  Jir  thence 
proceeding  of  the  temporary  Sol,  to  the  Fire,  the 

Light  and  the  Spirit  thence   proceeding  of  the 
eternal  SOL, 

Now  of  the  bleffed  Temperature  and  Harmony 
that  prefided  in  the  Acquiefcence  general  of  all 
Creatures,     whert    in    the    Beginning     THE 
MORNING    STARS   SANG  TOGETHER, 
AND  ALL  THE  SONS  OF  GOD  SHOUT- 
ED FOR  JOY — we  may  not,  with  certain  of 
our  modern  Syftem  Writers,  imagine    that  the 
fame   confiiled  in   a  different  Pofition   of  the 
Earth  to  the  Sun,  fince  all  fuch  Syfiems  as  thefe 
preiume  upon  God's  having  been  doing  and  un^ 
doing  :  Such  Writers  are  welcome  to  be  as  bufy 
as  they  pleafe  in   doing  and  undoing  their  own 
Syjlems,  but  by  theFavour  of  All,  it  is  prefum'd, 
that  however  oi?r  God  may  have  freely  allowed 

N  "US 


(    9°    ) 

US  the  Privilege  of  thinking,  and  fpeaktng,  and 
writing  of  him  and  his  Works,  as  beft  may  fuit 
our  Humours,  Interejis,  or  Ends  -,  the  Time  ap- 
proaches wherein  that  the  Lord,  the  Creator  of 
the  Ends  of  the  Earth,  fhould  be  treated  as  thus 
'Variable,  may  not  by  every  Reader  be  deem*d 
altogether  reputable.  For  if,  when  Adam  was 
firft.plaC'^d  in  the  Garden  of  Eden  to  drefs  and  to 
keep  it,  God  knew  not  that  the  creaturalized  Will 
(hould  depart  into  Death,  he  was  largely  difap- 
pointed;  whereas  the  Lord,  the  Creator  of  the 
Ends  of  the  Earth,  is  never  difappointed,  how- 
ever we  may  not  allow  him  a  total  or  conclufive 
Omnifciency  :  The  Subtilty  of  the  Serpent  was 
}^n^<citK\or\?ih\y  fore-known  'ere  permitted  to  fuc- 
ceed  in  his  Experiment  upon  Eve. 

So  all  the  fubfervient  Creatures  In  their  Or- 
ders refpeftively,  were  brought  forth  with  Na- 
tures adapted  to  the  Services  of  Man  as  fallen ; 
the  Difcord  and  Diflbnance  of  the  Elements, 
under  the  Regimen  of  the  temporary  Aftrum, 
having  been  likewife  pre-purpofed  and  contrived 
in  the  Order  of  their  Generation. 

And  would  we  conceive,  I  fay,  of  that  hlifs- 
ful  Temperature  which  reign'd  in  Paradife,  when 
■Adam  and  Enje  were  neither   aihamed  of  their 
Nakednefs,  or  needed  a  Defence  from  the  In- 
clemency of  Seafons,  how  eafy  to  compare  /«- 

vifibles  with  Vifibles  ?  Since,  according  to  Saint 

Paul, 


(    91    ) 

Paul^  "  the  invifible  Things  of  God,  from  the 
Creation  of  the  Worlds  are  clearly  feen,  being 
underftood  by  the  Things  that  are  made,  even 
his  eternal  Power  and  Godhead."  Our  Syftem 
of  Vifihles  being  z  Figure,  as  aforefaid,  or  1  ratify 
fcript  of  the  Invifibles  -,  our  temporary  Sol  being 
placed  in  the  Midft  of  the  (even-fold  Generation 
of  animal  and  vegetable  Effences  upon  Earth, 
as  a  Sub-regent  of  tjje  eternal,  SOL,  the  Center 
of  x.\\t  feven-fold  Generation  of  the  Permanencies 
and  hcorruptibles  in  the  heavenly  Places. 

We  have  fliewn  that  our  two-fold  State  in  the 
Beginning,  confided  in  theUnionof  an  tow»i^ 
and  a  paradifaical  Mah  -,  and  likewife,  that  the 
Effences  of  the  paradifaical  Man,  were  produced 
tonfubjlantially  with  the  Beafts  of  the  Earth  and 
€reeping  Things^  after  their  Kind ;  and,  as  we 
might  add,  were  a  real  Compound  of  all  beftial 
^    Eflcnces  in  Microcofmo, 

/•• 
-Thus,  when  the  Purpose  became  manifeft- 
<4  in  a  two-fold  Humanity,  as  an  intermediate 
State  between  pad  and  to  come,  how  eafy  to  ad^ 
mit  that  the  Equilibrium  of  the  Elements,  the 
Springing  up  of  paradifaical  Fruit,  the  Sweet- 
nefs  and  Temperature,  the  general  Concert, 
the  blifsful  Acquiefcence  and  harmonious  Sing- 
ing together  of  all  Things,  was  effeded  by  a 
Contaa  or  Union  with  the  indwelling  Prefence 
of  Beiiy  throughout  ? 

N  2  The 


(    92    ) 

The  Eternity  was  not  efTenced  in  Adam  ta^ 
terrefirial  Man,  but  the  creaturalized  Trinity  of 
the  internal  and  divine  Life  was  the  indwelling 
Illumination^  Thorough-piercing,    and    SancStifica- 
tion  of  the  external  \  fo  the  temporary  Jftriim  was 
produced  as  a  State  peculiar  and  diflind  froinr 
the  eternal :  Yet  how  cafy   to  admit,  that  the 
Temperature  general  might  confift  in   the  Tho- 
rough-piercing of  the  eternal,  as   in  Concert  with 
the  feven-fold  working  Powers  of  all  temporary 
Things  ?    For,  if  the  Beafis  of  the  Field  depart- 
ed not  with  Adam  from  their  primitive  Eft  ate, 
where  then  was  the  typical  Signification  of  the 
Offerings  and  Sacrifices  of  the  former  Difpenfa- 
tion  ?     How   fhould   thefe  Sacrifices  prefigure 
the  all-avaiimg  Sacrifice  ?     Why  fhould  the 
Brute  Creation  be   our  Fellow- fufferers  ?     Or, 
with  what  Propriety  could  it  have  been  faid  that 
the  WHOLE  Creation   groaneth  and  travaileth 
together  in  Pain  ?— The  Short  is  this ;  no  diffe- 
rent Pofition  of  the  Earth  to  the  Sun,  can  be 
imagined  to  have  produced  incorruptible  parar 
difaical  Fruit,  or  now  could  be  contrived  fo  to 
temper  and  fubdue  the  Rudenefs,    the  Fiercenefs, 
the  Diffonancy  znd  Infexihiiiy  of  our  Species,  as 
that,  in  the  Scripture  Senfe,  "  the  Wolf  fhould 
*«  dwell  with  the  Lamb,    and  the  Leopard  lie 
down  with  the  Kid ;  the  Calf  and  the  young  Lion 
and  the  Fatlin^  together,     that  a  little  Child 
J^  might  lead  them.'*---  So  the  blifsful  Acquief- 

cence 


(    93    ) 

ccnce  of  the  primitive  Sahhath  may  not  be  at 
cribed  to  the  temporary^  but  the  eternal  SOL, 
thorough-piercing  and  fan6lifying  the  outward 
Court  or  Creation  in  the  General,  as  the  tempo^ 
rary  State  or  external  Man  of  HIM,  who  at  this 
Time  reprefented  the  Lord  or  Head  of  the 
whole  Hierarchy  or  Dominion. 

That  we  may  be  ftill  more  explicit,  let  us 
re-confider  and  re-expatiate  upon  theMysTERv  ' 
of  the   feven-foid  Generation  of    the    eternal 
Will. 


C  H  A  P. 


[    94    I 


CHAP.    V. 

"A  more  full  Revelation  cf  the  MTStERT. 


"^mT"?"  HEN  upon  a  certain  Occafion  the 
,  ^m/  Difciples  were  aftonifhed  out  of  Mea- 
^  ^  fure,  Mark  x.  26,  Jefus,  looking  up- 
on them,  informs  them,  that  with  GOD  all 
things  are pojfible.  The  Whore,  the  falfe  PrO' 
phet,  and  the  Undifcerning,  would  interpret  this 
Text  as  though  our  Lord  had  faid,  that  with 
God  nothing  is  impoflible;  whereas,  according 
to  that  Stridncfs  of  Interpretation  which  the 
Scripture  requires,  there  is  as  wide  a  Diftinftion 
between  all  Things  pojftble^  and  nothing  impoffible^ 
as  between  any  the  moft  oppofite  Pofitions  that 
could  be  thought  upon  :  For  that  with  God  all 
Things  are  poflible,  is  a  moft  welcome  and  bleC 
fed  Truth  ;  whilft  to  affirm  that  with  God  no. 
thing  is  impoflible,  would  be 

The  Power  and  Agency  of  God  muft  be  ac- 
knowledged to  be  bounded  by  iV>f^//>j  and  P^/^ 
ftbilitieSy  as  is  Power  and  Agency  in  the  ordinary 

Senfe  > 


(    95    ) 

Senfe  -,  more  efpecially  it  is  impofTible  with  God, 
that  according  to  his  Deity  he  everlhould  counter* 
aSl or  contradi5iY{\m(d{\  ;  it  is  impoflible 

that  in  the  Work  of  glorifying  himfelf,  he  fliould 
ever  be  difappointed^  or  a<5l  indire5ily.  It  is  im- 
poflible with  God  that  he  fhould  not  be  what 
he  is,  viz.  The  Fullnefs  of  all  pofllble  Beatitude 
and  Perfe5lion  -,  and  therefore  that  ever  he  fliould 
mderaSi  himfelf:  Whence  it  is  inferred,  that  the 
complicated  and  myfterious  Whole  oi  all  Things 
do  perpetually  tend,  and  that  moft  directly,  to- 
wards  a  Manifeftation  of  the  higkeft  Good,  as  to 
the  defired  IlTue :  Hence  Deity  refpeds  not  Per^ 
fins  or  Parties,  confers  no  private  Favours,  or 
afts  any  Thing  by  Individuals  that  may  not 
bear  a  due  Relation  to  the  IVhole  of  all  his  Works; 
Here  numberlefs  Impoflibilities  might  be  al- 
ledged,  ad  Infinitum.  But  that  with  God  all 
T'hings  are  poffihle,  in  the  Senfe  wherein  this  Sen- 
tence was  fpoken,  we  interpret  all  pojfible  Excel' 
lency.  Beatitude  and  Perfe5lion,  becaufe  Deity  is 
Deity,  and  cannot  be  otherwife :  As  inftance  the 
Occajion  of  this  Saying  -,  our  Lord  had  been  fet- 
ting  forth  the  ImpofTibility  of  a  rich  Man*s  en- 
tering the  Kingdom,  by  comparing  it  with  the 
ImpofTibility  of  a  Camel's  [or  Cable's]  being 
made  to  pafs  through  the  Eye  of  a  Needle. 

That  the   rich  Man,  zsfuch,  fliould  ever 
enter,    is  an  abfolute  ImpofTibility  with  God, 

and  ^ 


(    96    ) 

and  might  well  be  compared  with  the  abfolute 
Impoflibility  of  a  Camel's  being  made  to  pafs 
through  the  Eye  of  a  Needle  :  His  jthus  fetting 
forth  the  Impoflibility  of  a  rich  Manh  entering, 
implied  not  the  Impoflibility  of  every  Man's  en- 
tering the  Kingdom  in  due  Time  and  Order, 
but  thus.  How  hardly  Jhall  th^  that  have  Riches, 
enter  the  Kingdom  of  God?  Ver.  23  ;  fince  that 
a  RICH  Man,  sisfuch,  fiiould  ever  enter,  is  an 
abfolute  Impoflibility-—  Jefus  anfwered  again, 
Ver.  24,  by  Way  of  an  Explication  of  his  own 
Meaning,  Children,  how  hard  is  it  for  them  that 
irufi  in  Riches,  to  enter  into  the  Kingdom  of  God  ? 
and  concludes  as  above,  with  Men  it  is  impof- 
fible,  but  not  with  God,  becaufe  with  him  all 
things  are  foffible. 

Thus  the  rich  Man  entereth  not  ;  yet  the 
Works  of  God  are  Tta,  and  Jmen :  His  King- 
dom at  length  mufl:  come,  and  his  Will  be 
done  in  Earth  as  it  is  in  Heaven  ,  whatfoever  is 
purpofed  or  began  of  God,  mufl:  compleatly  be 
cfl^eded,  becaufe  all  Things  with  him  are  poJfihW- 

Now  Deity  afteth  not  arbitrarily,  or  as  it  were, 
by  Chance ;  but  whatfoever  he  doeth,  or  can  do, 
is  done  in  the  Order  of  the  Myftery, 

We  have  feen  that  the  Earth  and  the  Hea- 
vens, viz.  The  temporary  AJlrum,  were  generat- 
ed 


C    97    )    ^ 

ed  in  the  Order  of  the  Myftery  ;  and  whereas  the 
Humanity  of  our  glorified  Lord  is  reprefented  as 
walking  in  the  Midji  of  the  feven  golden  Can- 
dlefticks,  and  poifing  the  feven  Stars  as  in  his 
right  Hand,  Rev.  i.— How  excellently  previous 
the  Intinnation  here,  that  fuch  is  the  Order  of 
the  Myfiery^  in  the  Regeneration ! — "  Write  the 
"  Things  which  thou  haft  feen,  and  the  Things 
"  which  are.,  and  the  Things  which  Jhall  be 
"  hereafter,  the  Myftery  of  the  feven  Stars, 
"  which  thou  fa  weft  in  my  right  Hand,  and 
**  the  feven  golden  Candlefticks :"  Here  N.  B, 
that  the  Myftery  of  all  Things,  (o  far  as  the 
Things  which  had  been  feen,  and  the  Things 
which  were  and  were  to  come,  may  be  tc.ken  for 
all  Things,  according  to  the  indefinite  Senfe  in 
which  thefe  Words  were  fpoken  ; —  was  com- 
prehended, N.  B.  I  fay,  in  the  Myftery,  or  was 
the  Myftery  of  the  feven  Stars  and  feven  golden 
Candlefticks, 

We  have  been  confidering  the  temporary 
Adam,  or  t  err  eft  rial  Man,  as  a  Microcofm  of  the 
temporary  Aftrum  :  This  the  tcrreftrial  Man,  as 
fallen,  in  Scripture  is  called  Beaft,  Rev.  xvii.  7, 
"  The  Beaft  that  thou  fawcft,  faid  the  Angel, 
"  was  and  is  mt^  and  afcendeth  out  of  the  bot- 
"  tomlefs  Pit,  and  goeth  into  Perdition  ;  and 
*'  they  that  dwell  on  the  Earth  ftiall  wonder 
"  (whofe  Names  were  not  written  in  the  Book 

O  "  of 


(     98     ) 

"  of  Life  from  the  Foundation  of  the  World) 
*'  when  they  behold  the  Beail:  that  was^  and  is 
"  not,  and  yet />."  This  the  Time  of  wonder- 
ing is  commenced,  as  hereafter  fhall  be  made 
appear ;  for  in  the  Openings  of  the  Myfierj,  we 
find  that  what  is  thus  written  of  the  Bepji,  re- 
fpefts  the  Hunh-mty,  in  the  \iniverfal  Senfe ; 
and  that  the  Beall  zvas,  and  is  71  jt,  and  yet  w, 
we  underlland  it  thus,—  When  Jefus  was  born 
of  the  Virgin,  the  Wor  d  was  made  Flefli  •,  that 
is  to  fay,  Deity  had  reaffumed  the  Humanity, 
twtn  \\\t  Humanity  oi  xht  Be ajl ',  thus  in  Chriji 
the  Bead  WAS  :  But  when  he  arofe  from  the 
Dead,  the  Beaft  WAS  NOT.  The  beaRial 
Nature  was  become  extintt  in  the  Renovation, 
and  yet  w<2i  the  SAME  individual  Body  :— And 
as  thus,  with  t^ie  utmoit  Propriety,  it  may  "be 
afRxm'd  of  the  ghrificd  Htimanity,_  that  in  the 
■Name  Ci>r:Ji,  the  Beaft  WAS,  but  in  the 
Name  Chrifi  Jefus,  he  IS  NOT,  and  yet  IS  :— 
So,  according  to  the  Revelation  made  to  Saint 
John,  v/hat  is  written  of  the  Beajl  and  Beajis, 
refpefls  the  Humanity  in  general,  and  the  Work 
which  was  then  upon  the  Wheel  between  God 
and  Man,  univerfally. 

The  Guilt  of  Antichriff.ianifm  general,  the 
moil  ahominnble  of  all  Abominations,  viz.  SiT- 
RITUAL  WHOR'tiivOM,  is  charafterized  in 
the  iVoman  futhig  upon  the  fcarlet-coiuur'd  Beafi^ 

Chapter 


(     99     >     " 

Chapter  xvii,  whereupon,  for    the  prefent,  wc 
may  not  enlarge. 

Let  it  fuffice,  that  the  ^flnd  which  hath 
Wifdom^  Ver..9,  or  they^T;*?;/-/^/^  Science,  Power 
and  Agency  of  the  Humanity  as  fallen,  accord- 
ing to  the  Myftery  of  the  feven-fold  Generation^ 
is  charUfterized  in  the  Vifion  of  the  feven  Heads 
and  TtN  Horns.  So  alio  the  feven  fold  5t7V;zf^, 
Power  and  Agency  of  the  heavenly  Birth,  or  re- 
generated State  upon  Earth,  is  charadlcrized  in 
the  Vifion  of  the  Lamb  :  "  1  beheld,  and  lo  ! 
*'  in  the  Midft  of  the  Throne,  and  of  the  four 
"  Beads,  and  in  the  Midlt  of  the  Elders,  flood 
"  a  Lamb  as  it  had  been  (lain,  having  kven 
"  Horns  and  kvcn  Eyes,  which  ar?  the  kven 
"  Spirits  of  God,  fent  forth  into  all  the  Earth.'* 
Revel.  V.  6. 

Thus  the yfT'^?/-/«7/i  Perceptibilities  and  Powers 
of  the  Beqfi  and  of  the  Lami?^  appear  to  be  dif- 
tinguifhable  each  from  the  other,  as  the  terref- 
irial  is  diftinguifhable  from  the  heavenly  Birth  : 
Hence  the  Wifdor.i  of  this  IForldis  Fooli/hnefs  with 
GOD;  I  Cor.  in.  19.  So  likewife  the  natural 
Man  receiveth  not  the  Things  of  the  Spirit  of 
God,  becaufe  they  are  Fooliihnefs  unto  him  •, 
I  Cor.  ii.  14.  Hence  it  ever  is  the  Part  of  the 
Beaji  X.0  make  War  with  the  Lamb,  yet  the 
Lamb  is  Conqiieror.,  being   King  of  Kings  and 

O2  Lord 


(      100      ) 

Lord  of  Lords;  and  they  that  are  with  him, 
are  called  the  Chofen  and  Faithful. If  it  be 

alked  in  what  Senfe  the  Faithful  overcome  ?  It 
is  anfwered.  By  the  Sword  of  their  Mouth,  and 
by  the  Blood  of  their  Tejlimony^  in  the  Courfe  of 
their  pafling  through  ^eatj^  ""to  LIFE,  as 
did  the  Leader  of  the  Flock. 

Old  Jacob  was  a  Type  o^ Mejfmh  in  theFlefh  ; 
and  of  the  ^«g-f/M  Birth,  through  him,  became 
quickened  and  reviv'd  in  the  two-told  Huma- 
nity of  the  fpiritual  Ifrael,  or  Church  militant  ge- 
neral :— So  Esau  was  a  Figure  of  the  Beaft,  or 
terreftrial  Man,  and  of  the  Edomites  general,  in 
whom  the  Angel,  or  angelick  Birth  of  the  inter- 
nal Man,  fhould  remain  in  the  Death  of  the  un- 
illuminated  Fire  of  the  Jir^,  fecond^  and  third 
Forms  of  the  creaturalized  Will :---  The  Con- 
duft  of  the  Brothers  towards  each  other,  was  a 
*Type  of  the  future  Tranfadtions  between  the 
Called  and  Chofen,  viz.  The  Jacob  and  the  Jfrael^ 
and   their  Brethren  after    the  Flelh,  viz.  The 

Edomites  general  of  the  Gofpel  Difpenfation. If 

it  be  afked  in  what  Senfe  the  Elder  fhould  ferve 
the  Younger  ?     It  is  anfwered,    In  Charaft er  of 
Perfecutor\    it  being  through  buffering  and  Per- 
fecution  that  the  'Trinity  of  Death  becomes  quick- 
ened and  fublimed  into  a  Trinity   of  Life. 

Thus,  according  to  the  Furpofe  and  EleSlion,  fo 

myfterioufly 


(       lOl      ) 

myfterioufly  carried  on  between  Deity  and  H\> 
manity,  the  creaturalized  Will,  the  Faith  of 
the  typical  Jacobs  was  induced,  was  conftrain*d 
to  acknowledge  its  Relation  to  God,  andD^^^«- 
dence  upon  his  Providence;  Gen.  xxxii.  9,  10, 
II,  12  ;  and  to  wrcftle  as  a  Prince  with  God 
and  with  Men,  Ver.  28,  by  Means  of  the  Ter- 
ror and  Diftrefs  wherewith  he  was  fcized  at  the 
Approach  of  his  Brother  Efau  ;  "  Deliver  me, 
*'  I  pray  thee,  from  the  Hand  of  my  brother, 
"  from  the  Hand  of  EfaUy  for  I  fear  him, 
"  left  he  will  come  and  fmite  me,  and  the  Mo- 
"  ther  with  the  Children  i"  Ver.  11. 

So,  when  betrayed  into  the  Hand  of  Sinners; 
it  was  that  the  aniiiypical  Jacob  had  to  fay  unto 
his  Difciples,  "  My  Soul  is  exceedmg  forrowful, 
c'  even  unto  Death."  See  the  Earneftnefs  of  his 
Prayer,  Matt,  xxvi,  and  Matt,  xxvii.  46. 

Now,  that  which  we  efpccially  would  inti- 
mate in  brief,  is  this,—  That  fo  adorably  mar- 
'velloiis  the  atl-demonftrative  and  all-comprehenfive 
Sublime  of  our  Scripture  Language,  and  efpe- 
cialiy  his,  who  in  the  Vifion  had  to  fay,  I  am 
Alpha  and  Omega,  &c.  Revel  i,  that  in  Stri6t- 
nefs  and  Reality,  the  Myftery  of  all  Things 
pq/i,  prefent  and  futurey  as  to  the  Generation  and 

Redemption 


C      102      ) 

Redemption  of  Man^  the  Humanity  in  general, 
ihotild  indeed  be  comprehended  in  the  Myjiery 
of  the  SEVEN  STARS  and  SEVEN  GOL- 
DEN CANDLESTICKS  :— For,  as  Adam,  m 
the  Beginning,  was  generated  2,  [even- fold  Plu- 
ral of  ihe  Sp^ies,  fo  now,  in  the  Quickening, 
or  Regeneration,  the  H^imanity, -or  Church  ge^ 
neral,  confifteth  of  a/fw»->/i  Plural. 

The  feven  Stars,  faid  our  fccond  Jdam  in  the 
Vifron,.  are  the  Angels  of  the  feven  Churches  j 
2n<l  xl\Q  feven  golden  Candleflicks  are  the  fevea 
Churches^ 

Let  us  obferve,  that  the  Vifion  which  was 
written  in  a  Book,  and  fent  unto  the  fevea 
Churches,  was  not  addrefled  to  the  feven 
Churches,  but  to  the  ANGELS  of  the  feven 
Churches,  according  to  the  Tenor  of  the  Ad- 
drefs.     He  that  hath  Ears  to  hear,  let  him  hear. 

By  Churches  and  Angels  of  the  Churches^ 
we  underftand  the  two-fold  Humanity  ;  as  here* 
tofbre  difcourfed.  The  Churches  were  the  Can- 
dlefiicks,  or  Men,  ProfefTors  in  general  in  a  pro- 
bationary State,  liable  tofloine,  or  not  to  fhine, 
to  Jiand  or  fall,  to  obtain  or  depart  from  Diverfi- 
ties  of  Gradations  or  Growths  in  the  quickened 
and  illuminated  State  ;  tlie  creaturalizedWiLL,  as 

afore  faid, 


(    1^3    ) 

aforefaid,  being  ftriftly  an  ETERNAL,  inclof- 
€d  IN  atranfient  or  TEMPORARY  Effencei 
an  Immortal,  in  Union  with  a  Terrestrial 
Man,  as  the  CANDLE  is  inclofed  ia  the 
CANDLESTICK. 

And  the  Angels  of  the  Churches,  were  the 
angelick  Birih^  or  regenerated  State,  viz. 
The  Chofen  of  the  Lamb  ;  whofe  feven-fold 
Seeing  and  Perceptibility^  Power  and  Agency, 
were  the  "  feven  Horns  and  /even  Eyes^  which 
*'  are  the  feven  Spirits  of  God,  fent  forth  into 
*'  all  the  Earth."  Revel,  v.  6. 

That  the  ever-blefled  Humanity  of  him  who 
Uveth,  and  was  dead,  and  behold  he  is  alive 
for  ever  more,  and  hath  the  Keys  of  Hell 
and  Death,  fhould  be  feen  WALKING  IN 
'  THE  MIDST  of  the  feven  golden  Candleflicks^ 
how  excellent  the  Charader  of  INTERME- 
DIATOR between  Deity  and  the  Humanity 
of  his  Church  militant !  And  that  the  Se- 
ven Stars  fhould  be  poifed,  as  in  his  right 
Hand!  How  compleatly  is  reprefented  his 
princely  Afcendency  and  Supremacy  over  the 
Church  triumphant^  as  the  abfolute  Lord  of 
the  REGENERATED  HEAVENS,  or  Myf- 
tery  of  the  feven-fold  Glory  and  Illumination 
of  the  eternal  Ajlrum, 

Thus 


(    104    ) 

Thus   Deity  ever  doth  ad  in  the  Order  of 
the  Myjiery  \  and  in  as  much  as  to  the  Chil- 
dren of    the  RegmeratioYiy    the   faithful   FoL 
iowers  of   the    Lamb,     are   given  the  Seven 
Eyes,  which  are  the  Seven  Spirits  of  God, 
as  hkewife  the  Seven  Horns  of   the  Myfte- 
ry  ;  fo  that  which  God  doeth,    is  done  in  the 
View  and  Apprehenfion  of  his  Chosen  ;    and 
according    to    our  Text,     to    the    INTENT 
that  now  unto  Principalities  and  Powers  in  the 
heavenly  Places,  may  be  known  his    MANI- 
FOLD WISDOM :     As  for  Inftance,    When 
they  who  to  the  Neglect  of  their  Callings  or 
DilbeHef  of  a  Providence,     may  have  been 
trufting    in    Riches,     fhall    in    certain    future 
States   of   Exiftence,    become    fo  formed   and 
reformed,    fined  and  refined,     as    to    enter    the 
Kingdom,     the  whole   Procefs    fhall    be     ef- 
fected   in  the    Sight    of    the    Seven    Eyes, 
and  by  the  Agency   of    the  Seven    Horns, 
viz.  The  Agency  of  the  Creatures,    the  ccekf- 
tial,  co-effe6lually  and    co-operatively  with  the 
terrefirial  and  infernal  Powers,   to  the  Admi- 
ration and  Thankfgiving    of  the    Faithfd   in 
heavenly  Places  : —  "  We  give  thee  Thank?, 
"  O    Lord  God  Almighty,    which    art,    and 
"  waft,    and  art  .to  come,    becaufe  thou  haft 
"  taken  unto  thee '  thy  great  Power,  and  haft 
**  reigned."     ReveU  xi.  17. 


(     105     ) 

To  proceed  as  was  piopofed  : 

Whatsoever  hath  a  Bfing,  is  derived  or 
born  ofthe^/^m/y,  theOnenefs,  the  Stiilnefs, 
or  incomprehehfible  Nothingnefs-of  Deity,  not 
that  ever  there  was  a  Time  wherein  Deity  was 
unmanifefted,  yet  thus  we  fpeak  with  Referenoc 
to  the  Beginnings  of  Creation. 

This  the, UNITY  or  Onenejsoi  the  Eternity 
is  a  Will^  or  Purpofe  to  become  generated  or 
revealed  ;  J  the  mil  is  called  GOD  :  The  fVill 
or  Purpofe,  being  a  fingle  and  uniform  Purpofe, 
doth  know  its  own  Defign  or  Purpofe,  vi^^ 
thar  it  is  a  Purpofe  fo  to  become  revealed. 

Now  every  Will  confifteth  in  a  Seeking  or  D^-. 
fire  to  do  fomething ;  but  the  eternal  Will  when 
feeking  and  defiring  ^ndeth  nothing  but  itfelf-, 
and  as  nothing  but  itfetf  can  he  found,  it  feeketh 
itfelf  in  itfelf,  and  in  fuch  a  Seeking  the  Will 
becomes />r^^K^K/.-"—  Here  is  the  Beginning  of 
a  Somethingnefs  ;  for  every  Kind  of  Defiring  con- 
fifteth in  a  Drawing  or  Attra^ion  \  fuch  Draw- 
ing, or  Artradion,  maketh  Coldnefs,  Darlinefs, 
and  Kardnefs  \  the  Will:,  as  aforefaid,  is  the 
prime  and  original  CAUSE  %  and  the  Magns* 
tifm  is  as  the  necefjary,  and  ahm  pojfihle  Means, 

P  .  or 


t  Revealed  in  a  vifiWe  and  palpable  Di%lay  of  Lifcj 
Liberty  and  Agency. 


(     io6     )     ■ 

or  Manner,  whereby  the  IVill  flioulJ  beo-'m  to  ' 
operate:-  And  i\\t- /idumbrationis  the- JiFPtLCT, 
or  Confeq^iience,  and  mull  ever  be  diftinguiPned 
from  Deity  ;  Deity  is  the  WILL,  or  Purpofe 
that  Jongeth  to  become  generated  or  revealed  ; 
and  the  Adumbration*  is  the  Beginningnefs  of 
a  PoffibiUty  thereunto,  and  the  alone  Podibility 
that  ever  was  or' can  be.  The  Magneiifm  is  the 
iirjl  Form  a^  before. 

•  II.  Nov/  the  Umty  of  the  Eternity  which  con- 
•  tinually  defireth^a  pleafurable  and  joyous  Ma- 
nitcRation  of  itfelf,  perceiving  that  of  Necefiity 
fiik  Adumbration  is  produced  by  the  Magnetifni 
ol  iht  firji  Forra^  would  break  and  diffipatc  fuch 
Cold-refs^  Hardnefs,  2Lnd  Darbiefs ;  hence  arifeththe 
'Enmity^  like  a  Counter -Will ^  or  oppofite  Motion : 
The  Magnetifm  doth  hind^  inclofe^  aftringe,  and 
fmit  up  ;  'yet  the  Will  of  xhe  Eternity  would  be 
ivt^  and  at  Liberty,  and  hence- the  Rejiftance  or 
Count er^poife,  the  fecond  Form  as  before  j  the 
Root  or  Bafis,  the  Ground  and  Beginning  of  all 
Life  and  Mobility,  Power  and  Agency,  in  Crea- 
tures ;•  the  L''«/(y,  as  afore faid,  is  called  GOD; 
and  Was  there  nothing  but  the  Unity^  then  all 
had  been  an  eternal  F'acuity  and  Silence :  But  in 
as  much  as  the  Unity  would  become  a5five  and 
(Hrring,  fo  the  Magnetifm,  or  Means,  doth  confti- 
tute  that  which  is  called  NATURE:  Was  it. 

pofTible 
*  \'iz.  The  Daikeaiiig,  Hardening,  i^c. 


(     107     )  • 

polTible  thatTuch  Magnctifm  Ihould  fubfifl:  of 
'itfelf,  then  3.\\  hsid  been  sl  Pkmm -,  a  Coldnefs^ 
Hardnefs  and  Darkael;;  fuperceediri^  whatfo- 
ever  can  at  prefent  be  ipiagined.  The  one,  viz. 
thtUm^y,  is  the  Origin  of  every  Kind  of  Spiri- 
tuality, Thought^  or  Fowfr  of  thinking  •,  as  the 
other  is  the  Bafis,  Ground  and  Caufe  of  every 
Kind  and  Degree  of  palpable,  material,  and 
corpufcular  Subftances,  Thefe  oppofite  Motions 
are  as  a  Countei--Poife  tO'each  other.    Whence, 

III,  Is  produced  an  orbicular  Turning  like 
the  Motion  of  a  Wheel;  it  is  thus  felt  and 
known  in  the  Spirit,  and  is  thus  manifefted  in 
the.planetary  Sphere  -,  for  outwardly  it  is  the  Stay 
and  Balance  of  the  folar  Syjlem,  as  largely  dif- 
courfed  by  certain  eminent  Philofophei-s  and 
Mathematicians,;*  and  fpiritually  this  the  Firji 
and  Second,  f.ibfifting  in  a  Third,  is  the  Union 
Band:  of  every  immortal  Soul-,  or,  according  to 
Daniel,  "  It  is  the-  Root  of  the  Tree,  as  with  a 
"  Band  of  Iron  atid  Brals." 


K^  tT 


.      (     'o8-  ) 

It  is  the  Trinity  of  the  diabolic -State,  and  of 
the  human  Soul  in  the  F^ll,  which  ordinarily  is 
called  a  Slate  of  Nature,  as  diftinguifhable-  from 
Grace;  it  being  that  State  in  which  the  crea- 
tural  Will  doth  fubfift  as  in  Selfhood,  and  bound 
as  by  i.ts  own  Chains  •,  it  being  impofilble 
that  the  Light  of  its  Fire  Ihould  otherwife  be 
enkindled  than  as  re-entering  by  Faith,  and  rj- 
concentring  with  the  W  LL  L  of*  God's  Unity,  ^ 
whence  by  zxi  own  Volition  it  becomes  departed 
and  eftranged.  Such  Re-entering  is  that  which" 
we  ordinarily  mean  by  Converfion :  For  the 
creatural  Will,  as  re-concentring  with  the 
AViil  of  the  F*ather,  by  a  Ferfeverance  in  the 
Fra.ye^'  thy  Will  he  done,  proceedcth  forward  in 
the  Order  of  the  feieyi  Forms,  according  to  the 
Jvlyftcry  of  the  fcven-fold  Generation  and  Re- 
generation of  all  Beings  and  Things. 

IV.  The  Mobility  o^ihe  third  Form,  as  accele- 
rated and  enhanced,  becomes  an  Extreme' of 
Sharpuefs  and  Fiercenefs,  as  is  the  firft  of  a  Cold- 
nefs  and  Cotnpreffure,  and  is  as  a  mighty  Rend- 
ing, or  thorough  Breaking  and  Conluming, 
and  fpiritually  aifordeth  a  luminous  and  ma- 
jeftic  Glance  or  Luftre,  in  Anfwerablencfs  to 
our  temporary  Fire :  The  Fourth  is  not  feparate 
or  diftinit  from  the  Three  in  One,  but  it  is  the 
TmvVj  of  Darknefs  brought  into  the- higheft 
AnguiOi,  as  to  a  State  of  Tranfnutstion ;  -that  is 

*  .    to 


(     109     )' 

to  fay,  it  is  the  Enkindlcr  of  the  'Trinity  of 
Darknefs  into  a  Trinity  of  Light :  The  Dark- 
hefs  fpiritiially  is  Death  and  Hell  ;  and  the 
Light  fpiritually  is, the  Light  of  Life  or  Heaven : 
For  according  to  the  Language  of  Scripture, 
whilft  the  Trinity  of  the-  creatural  Will,  in  an 
unconverted  State,  dwells  in  Union  with  the 
Water  and  the  Blood  of  the  terreftrial  Man,  the 
fame  is  called  Death,  which  Death,  at  the  De- 
ceafepf  theBody,  isthenHzLL.  So  as  regaining 
the  Trinity  of  its  own  proper  Light,  in  the  Con- 
verfion  and  Regeneration,  fuch  the  Trinity  of 
Light,  whilft  in  LTnion  with  the  .outward  Life^ 
is  called  LIFE  fpiritually,  and  at  the  Deceafeof 
theBodyftis  HhAVEN. 

Thus,  when  God  calleth  himklf  a.  jeakus  God 
and  a  confuming  Fire  •,  Deut.  iv.  24.  fuch  a  Lan- 
guage is  to  be  underftood  with  a  Reference  to 
Gur  StcHes.  The  Fire  is  not  God,  byt  it  is  the 
Means  and  alone  pffihle  Means  of  his  becoming 

creatiiralized  \  the  Fire  may  be  Darknefs  or 
Light  in  various  Perfons  at  different  Times: 
The  WILL  is  GOD,  wz.  the /^7/ of  the  Eter- 
nity, the  fame  being  an  uniform  invariable 
PURPOSE,-  the  fame  Yefterday,  to  Day,  and 
for  ever.  For  however  in  the  various  Commu- 
nications of  God  to  Man,  it  may  leem  by  the 
Language'of  Scripture,  as  tho'  he  might  be  pleafed 

or  difpleafed  diverfly  at  different  Times  j  it  mufl: 

ever 


.     (      iio      ) 

ever  be  confidered,  that  fuch  Communications 
were  adminiitered  by  Men^  and  with  Relation 
to  our  Diverfity  of  States,  the  Mutabihty  being 
altogether  on  pur  Fart. 

V.  In  the  Fiercenefs  and  AnguiiTi  of  the  Fire 
the  Light  becomes  generated,  and  in  the  Glance 
of  the  jLiglit  (the  Brightnefs  of  the  Father'' s  Glo- 
ry) the  Might  and  Strength  of  the  Fire,  wherein 
confifteth  the  Omnipotency  of  God  die  Father, 
becomes  the  Omnipotency  of:  God  the  Son, 
even  the  Omnipotency  of  an  all-efHcient  all-con- 
quering LOVE.  Fromthe.Luftre  of  the  Light 
is  generated  or  diftill'd  a  pure  tranfparent  Effen- 
tiality,  called  the  Water  of  Life ;  it  bting  origi- 
nated from  the  Fire,  in  Conjun6tion  with  its 
Light  fmketh  downward  as  it  were  in 'Return, 
as  the  Allay  and  Fulnlling  of  its  Hunger, 
and  Fiercenefs.  "  Give  Ear,  O  ye  Heavens, 
"  and  I  will  fpeak;  and  bear,  O  Earth,  the 
Words  of  my  '  Mouth  !  My  Doftrine  fhall , 
drop  as  the  Rain,  and  my  Speech  fliall  diitil 
"  as  the  Dew  •,  as  the  fmall  Rain  upon  the  ten- 
"  der  Herb,  and  as  Showers  uponthe  Grafs." 

It  could  never  have  been  poffible  that  our 
Minds  fliould'be  touched  witli.fo  fenfible  and 
fubfcantial  Delight,  as  often  Time's  it  is,  upon 
reading  tbefe  and  fuch  like  Scripture  Expref- 
iions,  did 'they  not  import  and  comprehend  fome 

near 


'     (  III  ) 

near  and  dired  Analogy  ot  /tjfinity  fubfiftlng  be- 
tween the  Refemblances  thus  made  Choice  of, 
and  theinmoit  Eflences  of  the  Soul, 

VI.  In  this  the  Tranfmutation  of  the  Fire, , 
the  counter  Motion  of  the  Jirjl  and  fecond  Forms 
becomes  the  Word  of  divine  Power,  that  was  ifi 
the  Beginning  with  God,  and  was  God,  hy  which 
nil  Things  were  made,  and  without  which  was  not 
any  'Thing  made  that  was  made ;  John  i.  For  this 
the  faid  countei*' Motion  is  the  Verbum-  Fiat^ 
whereby  all  Things  are  modelized  and  brought 
into  Shape  and  Figure,  and  in  the  Tranfmuta* 
tion  of  the  Light  ifllies  forth  into  a  Plurality  of 
Powers,  into  multiform-  Divifibilities  and  Di- 
verfities  of  Life  -,  in  which  Scnfe  it  is  the  creati^ig 
Fiat,  and  the  Creatures  themfelves  the  out-fpoken 
Word;-  yet  the  fame  Word  is  not  the  Fiat  only, 
whence  a  Divcrfity  of  Creations  and  Creatures 
do  originate,  but  it  is  the  fpeaking  Word,  or  the 
inftantaneous,  adive,  moving  Power  and  Energy 
of  the  creaturalized  Will :  It  is  the  orbicular 
Motion  produced  by  the  counter  Adlion  of  the 
firft  and  fecond  Forms  in  the  Tranfmutation  that 
fevers  the  Thoughts,  and  is  xk^- Wheel  of  the 
Mind,  or  the  amiable,  moving,  vital  Energy  of 
the  Underftanding,  which  in  the  Regeneration 
is  called  the  Word  ;  and  not  only  the  Mover  of 
the  Thoughts,  but  the  Modulator  and  Articu- 
lator 


{   112'  ) 

lator  of  the  Voice,  or  out- breathing  Sound; 
and  as  in  this  Scnfe  among  Men,  it  i'  the^^^^- 
ing  JVord,  fo  with  the  Angels,  and  Spirits  of 
Che  Juft  made  perfe(5t,  it  is  that  Power  which 
didates,  modulates,  and  utters  forth  the  uni- 
versal SONGr 

VII.  Lastly,  'according  to  the  Trinity  of 
Deity,  the  Seventh  is  an  heavenly  MtheVy  a 
^inEiure^  or  md Spirit-,  the  Breath  or  Effluence 
of  th^  divine  Holinefs,  orlgin^d  from  the  Af- 
tringency  or  Magnetifm  of  the  firfi  Form  in 
the  Tranfmutation  of  the  Fire,  aqd  is  called  the 
Holy  Ghofi^  in  Anfwerabknefs  to  the  Air  which 
is  the  mtal  Spirit  of  our  outward  Court :  So  ac- 
cording to  the  Humanity  in  the  Regeneration, 
it  is  that  which  tinftureth  the  Bloody  or  chang- 
eth  the  Water  diftilled  from  the  SouPs  Fire,  in 
the  enkindling  of  its  Light  into  an  heavenly 
Blood: — And  in  this  Senfe  was  it  written  of 
Jefus  Chriji,  that  be  came  not  by  Water  only 

but  by  Water  and  Blood  j  John  v.  6. 

But  according  to  Creation,  the  Seventh  ad- 
mits of  being  taken  in  a  different  Scnfe-,  for. 
here  it  is  not  only. the  proceeding  forth  of  the 
vital  Spirit^  but  it  is  the  Sabbattic  State  -,  the 
Acquiefcence  of  the  former  Six^  in  a  due  Equi- 
ponderancy  or  Temperature,  wherein  each  Pro- 
perty  or  Form  doth  rejoice  in  the  other,  as  in  the 

mutual 


(     "3     ) 

mutual  Fulfilling  of  a  feveral  Hunger  or  Defire ; 
the  Laji  embracing  the  Firft^  and  the  Firft  the 
Laft,  as  in  a  circular  Play,-— the  Seventh  con- 
^liYxDg  oi  2iv\' EJfence  or  Corporiety,  as  the  Fleili 
of  our  mortal  Body,  is  an  Ellen ce  fpringing  out 
of  the  Blood,  wherein  the  Myllery  of  the  /even 
Forms  do  play  as  in  their  common  union  Band. 

A^.  B.  That  what  we  have   thus  repeated  is 

but  ftill    EJlr.y    and  incompleat,  for  I.anguage  is 

deficient  here-,  and  though  we  might  have  been 

more  explicit,  it   matters  not,  confidering  how 

unworthy  is  the  World  of  the  opening  Ot  luch 

fecret  Things.     The  Mystery  is  of  God,    it  is 

his  Myjlery,  and  cannot  be  revealed,   but  as   he 

is  pleafed  to  reveal  it  himfelf :    And  wou'd  the 

Reader  comprehend  the  Height,  and  the  Depths 

then  let  him  enter  into  the  IVill  of  the   Myltery 

in  the  Regeneration,  fo   to  comprehend,  being 

otherwife  impofllble.     The  Trinity  of  Darknefs 

fpiritually,  is  called  NATURE;   but  the   feven- 

fold  Generation  in    the  Tranfmutation   of  the 

Fire,    is    God    manifcfted  in  P'^ature^  as    in  his 

own  proper  Kingdom. 

\ 
Thus  the  Darknefs  is  Flell,  and  the  Light  is 

Heaven  •,  the  one  being  the  Caufe  of  the  ether, 
as  Fire  is  the  Caufe  of  Light ;  each  being  di- 
vided from  the  other,  not  in  Refped  of  Place 
or  Locality,  but  the  Diverfity  of  our  States. 

Q^  The 


(     1.4     ) 

The  fcven-fold,  Generation  ^of  iLverlailino-c 
and  Incormptibles  may  be  called  eternal,  and 
of  Terreftrials  and  Tranfitories,  temporary  Na- 
ture:  Tlie  My ?tcry  o^  tht  Temporary  (as  afore- 
iaid)  being  originated  from  the  eternal  Nature, 
as  an  intermediate  Birth,  or  materialized  State, 
adidindl:  'and  peculia"-  Mode  of  Exiftence  pro- 
ceeded from  the  Eternal,  as  an  EJjluence,  Mcdel^ 
or  Tranfcript  thereof. 

We  need  not  be  particular  here,  in  fhewing 
how  the  many  Diverfities  of-  material  Svih?t2LV\cts 
do  originate  from  the  feven-fold  Generation  ; 
but  may  properly  obferve,  that  every  Kind,  and 
Degree  of  animal  and  vegetable  Life  upon  Earth, 
is  produced  and  preferved  in  the  Order,  and 
under   the    Dominion    of  the  temporary  Seven. 

For  as  the  Procefs  of  the  Creation,  was  Day 
by  Day  in  the  Ordef  of  the /^t;^/?-/?/^  Generation, 
fo  our  JJlrum,  as  aforefaid,  is  ftridly  a  Model, 
or  materialized  Figure  of  the  myftical  Seven  : 
And  as  the  feven-fold  Properties,  and  Move- 
ilients  of  all  animal  and  vegetable  Effenccs  upon 
Earth,  bear  a  ftnd  Relation  to  the  feven-fold 
Properties,  and  Movements  of  the  Heavens, 
fo  the  temporary  Aftrum  may  very  rightly  be  con- 
fidered  as  the  Wheel  of  God's  external  Provi- 
dence, bearing  Rule  over  the  Day,  and  over 
the  Ni"ht-,  the  Times  and  the  Seafons -,  the 
Ebbings  and  blowings,  not  only  of  the  Water 

and 


(     115     ) 

an  i  of  the  y^ir,  but  the  Tempers  and  Te  nper- 
aments -,  even  the  Thoughts,  V/ords,  ani  Ac- 
tions of  Men. 

The  Scripture  is  not  altogether  explicit  here- 
in, but  at  the  fame  Time*  decifive  a  .' 
:  The  Stars  are  particularized  m  iwC 
Moiaic  Account  of  the  Creation,  ard  ftridly 
regarded  by  the  principal  Prophets,  both  literally 
and  myftically  •,  and  fcarcely  ever  are  mentioned 
the  Sun  and  the  Mocn^  as  hereafter  to  be 
brought  into  Sympathy  with  the  Sufferings  of 
Men,  but  Stars  *  are  mentioned  likewife.  We 
have  no  canonical  Authority  for  the  Names  rcf- 
peclivel)  of  the  inyjlical  Seven,  neitiier  of  the 
planetary  Seven. 

Yet  let  it  be  repeated,  that  according  to  the 
CEconomy  of  the  divine  Procedure,  an  effential 
and  faving  Knowledge  is  ever  adminiflered  to 
the  World,  and  Mankind  in  general,  in  the 
Way  oi  Line  upon  Line. 

Thus,  however  we  may  not  have  Scripture 
Authority  for  the  Order  of  the  Seven  by  Name ; 
yet,  as  the  Magi  and  Literati  of  all  Ages  do  lo 
unanimoufly  agree  in  calling  the  Stars  by  their 
Names^  who  fhail  bear  Witnefs  for  God  that  he 
is  difpleafed,   in  our  daring  to  fpeak  of  the  myfti- 

0^2  c/il 

*  Luek.xxm,  7.  Jeelii.  lo.  Luh  xxi.  25.  Revet,  viii.  12. 


,.*»- 


(     n6     ) 

cal  Seven,  under  the  well-known  Appellations 
oi  xX\t  planetciry  Seven  1  See  the  Figure:  7  hefe 
are  tlie  Older  of  the  myjlical  Seven-,  fo  alio  of 
x\\c  planetary  Seven,  and  of  the  creation  Week  ;  * 

and 

*  .4  fuhfequent  Di/courfe,    by   Way  of  Dijfertation   upon  the 

Pajjians. 

It  was  the  Pcirt  of  ancient  Fahulijfs  to  countenance  and 
piomote  a  moral  Reftitude  of  L'onduft,  from  that  Senfe 
wherewithal  they  were  blefled  of  the  Amiabltnefs  of  Truth 
znd  (^irtue  in  the  Abilratt;  and  thofe  ot  the  ^^^/•^«'^,  p.'.r- 
ticularly  of  Greece  and  J*aly,  who  as  Poe/s,  Orators,  or 
Jiijiorians,  have  claimed  the  concurring  Admiration  and 
EUeem  of  fucceeding  Ages,  in  their  Works  fo  perpetua'ed 
relpeC'cively,  are  confidered  by  the  Senfible  as  the  efpecial 
and  peculiar  Inilrumencs  of  an  all-governing  Providence. 

Such  were  thefe,  as  by  a  Certain  Abitradednefs  from 
Views  o{  private  Good;  had  the  I'Veal  of  the  Species  -SiX.  Heart, 
and  according  to  their  feveral  Characters  were  t!ie  Appointed 
of  their  Day,  to  whom  it  was  given  to  take  the  Lead  of 
the  People  by  a  powerful  Afcendency  over  thufe  vital  Move- 
ments, the  Principles  of  moral  Adion,  called  Pajjions  and 
jSffeSions. 

Thus  Poetry  and  Oratory  fhall  prove  afFcdnig  and  enter- 
taining in  Proportion  as  the  Draught  be  taken  from  the 
Life,  or  at  leail  be  exhibited  with  every  Air  c  f  Probability 
and  Reality  ;  and  is  truly  excellent  in  Proportion  as  a  Jiift- 
jiels,  Decency,  Dignity  and  Propriety  of  Sentiment  and 
Adion  be  urged  and  recommended  in  the  End  and  Aim  of 
the  Speaker  or  Writer. 

The  Poet  is  concerned  in  dihreating  &x\A.  pour  fraying  to 
his  Parpofethat  Variety  oi  Complacencies,  DtJlrrJJ'es,  Emotions^ 
Perturbations  (however  the  fame  be  mod  properly  defined) 
whereunto  we,  as  hearing  the  Image  of  the  Earthy,  i  Cor. 
XV.  49.  are  varioufly  fubjeded  ;  and  as  aptly  approaching 
the  Life,  he  adeth  not  beyond  his  Meaiure,  but  as  rtaliy 
jrifted  with  the  efiential  i.iualiiications  of  his.  ProfelTion,  is 
fure  of  Succefs  in  his  Endeavours  at  prevailing  more  or  lefs 
upon  the  Mind  and  Manmrs  of  his   Readers  or  Admirers. 

And  whereas  cur  Moderns,  under  the  Notion  of  Sciencty 
■  boaft  largely  of  &  practical  Wisdom,  or  natural  Reli^ 

GiON, 


S  a  turn 


'Ui-y 


L 


urt^ 


V 


■^1 

•'  .'1 

m 


m 


Siitirrii      Jupiter      Mars  Sol 


Venu5    Mercury       Lnita 


S^/i.!f^ar'el/t^-^Wi>  ^/(l^    t^t'ees^  Ofui^ 


U  a)ia/diyllcM.  Be,<M.-jr 


<^y/i^  \.,J€y^t<;n/  a/me  SevenStar. 
'  -^         E 


I  y/te^TVeo/- 
'^c^tre/  aiu^  Sin/ . 


LZFE. 


(     117     ) 

and  how  eafy  to  conceive  that  the  outer  Court, 
the  materialized  Princedom,  ov  Dominion  oi  M^Uy 
was,  during  the  Continuance  of  the  primitive 
Sabbath,    beatified   and    fandtified    throughout 

by 

GiON,  or  in  the  Words  of  a  certain  eminent  Divine,  J  "a 
"  moral  Philojophy;  applying  all  the  oiher  Sciences  to  the 
*'  Bufuiefs  and  Bofonis  of  Men  ;  deducing  the  Laws 
•'  of  our  Conduft  from  our  Situation  in  Life,  ai.d  Con- 
"  nexions  with  the  Beings  around  us  ;  fettling  the  CEco- 
''  nomy  of  the  Will  and  Afieftions  ;  eftablifhing  the  Piedo- 
*'  minancy  of  Reafon  and  Confcience,  and  guiding  U5  to 
**  Happinefs  through  the  Practice  of  Virtue" 

Commiferating  the  Wretchednefs  of  fuch  Pretenfions  to 
Virtue,  a?  at  Length  are  become  the  open  and  avowed  Con- 
tempt and  Ridicule  of  the  profcfTed  Infide^,  that  which 
biffiy  as  poflihle  Txe  woujd  intimate  is  this.  That  the 
Paffions  and  AfFeftions  (thefe  being  but  precarious  and  in- 
definite Term')  do  originate  indeed  from  the  Order  of  the 
myjiical Se--ven:  They  are,  and  may  be  defined,  the  fe--veral ay.i 
ivell  kncwn  Modifications,  or  States,  of  the  crkaturalizeo 
Jf'ill,  as  prejfing  onward  in  the  My  fiery  of  a  perpetuated  Seek- 
ing :  "  H.  re  is  the  Mind  which  hath  Wiidom,"  faid  the 
Angel,  Rev.  xvii.  9.  "  The  feven  Heads  which  thou  faw- 
"  eft,  are  the  feven  Mountains  upon  which  the  U-hore 
*'  fitteth  ;  and  there  are  feven  Kings"  (continues  he)  Ver. 
10.  This  Verfe  admits  of  large  Explanations,  but  let  it 
for  the  prefent  fufiice,  that  the/eve?!  Kings,  as  thus  men- 
tioned  fubfequently  to  the /e'uen  Movntains,  do  unqueflicn- 
ably  refpedl  iheje-venfiold  S.&tt  and  Operation,  of  what  we 
ordinarily  mean  by  Paifinns  and  AfFedions,  njiz.  the  out- 
flowing Manifeftation  of  the  fieuen  fold  Conftitution  of  the 
Beafi,   in  a  Series  of  Words  and  Aftions, 

For  however  thefe  our  Pafiions  and  AffeSiions  be  varioufly 
methodized,  n^anaged,  and  defined,  in  the  View  and 
Eftimation  of  our  modern  Schrolmen.  they  be  all  compre- 
hended iu  the  Circle  of  the  myfiicai  St'Vfn  ;  and  as  ftnftly 
adhering  to  Truth  and  Nature,  are  folely  reducible  to  the 
Oider  of  the  faid  myfiicai  Seven:  Our  Willings  and  Run- 
nings, 

t  Jjr.  Smith.  See  his  Difcourfe  upon  the  Converfion  rf  the 
K.Tt  TV  Ame  tea'  /,  and  final  Fropagaticn  of  Chrifiianity  and 
tht  S cutlets. 


■     (    1.8    ) 

hy  the  Union,  Touchy  Thorow^^h -piercing,  or  In- 
habitation  of  Dbl  TY, — the  moie  immt-diate 
Beantude  and  Glory  of  the  Temple,  f — The 
Eternal  in  Conjundion  with  the  temporary  Na- 
ture. ? 

We 

f  Temple  in  the  myftlcal  Senfe. 

Jilngs,  however  free,  being  bounded  and  circumfcribed  as 
efFeftually  as  be  the  Motions  of  the  Planets  in  their  Spheres, 
ai.d  we  mi^:^!  not  mifs  the  Matter  io  faying  h\  ajimilar 
Oeconomy.  The  fe'uen  Heads  (a"^  above)  we  i-ntetprei  they^- 
*uen-foU  Conftitution  of  the  Mind  which  hath  Wifflom  ;  the 
fame  bein*  that  State  whicn  our  Moraiiftb  would  be  inder- 
ftood  to  mean  by  a  found  Feniper.!!)' nt  of  Cor.liitution : 
And  would  we  analze  the  faid  siven-foli>  S  iate,  or 
iveil  k-'iu-ivn  Di'verjity  nf  Stats,  or  Moiiifications  of  the  crea- 
turalizedWill in  the  Fall,   c.ieir  Order  is   :i.-  foilo'-etli,  'viz. 

I.  IN  TERti^T  ;  ?  Will,  or  Dejire  t'>  do    and  to  he  ;  to  ha^ve, 

and  to  etijiy  .  tie  I'ame  is  like  a  griping,  or  enclufir.g, 
a  laying  huld,  an  a'trarlino-  or  dra-wmg  imvards. 

II.  THE  LOVii  Or  LIBERTY  and  of  POWER;  which 

of  Cv^urfe  ij  moft  commonly  attended  with  an  Affec- 
tion to  Science,  the  f^me  is  like  a  running  out-ixard : 
Here  Beneficence  and  Generofity  commence,  like  an 
opening  of  the  Fift  und  letting  gc  one's  Hold  :  Here 
is  the  Enmity  or  Contrariety  ;  and  hence  it  i  ,  that  fo 
wonde;ful  an  rfiCunfillenc  Ihall  arife  in  the  Will,  and 
in  the  Deed  i>f  <:ne  and  tlie  fame  individual  Perfon  ; 
that  for  a  Time  he  fhall  be  intent  upon  getting  and 
griping,  and  at  anoiher  Time  as  profufe  and  extrava- 
gant in  Jcatte>  ing  abroad  ;  and  hence  it  is  that  in  inte- 
refted  and  covetous  Pe Tons  we  f J  frequently  obferve 
a  contrary  Will  ;  I  will  and  I  cao,  I  dare  not,  I  can- 
not.  From  thisCoK«/jr/o//2'of  ReftleiTiefs  and  Con- 
trariety are  generated, 

III.  All   Paffi  .ns  and   Emotions  of  the  MARTIAL   and 

irafcible  O^^tx; an  impa'ient   thirfting  after  fome- 

^ViX.  great  and  happy,  magn  nimous,  towering  and 
fplendid :  Hence  Pride  and  Ambition,  Contempt  of 
Inferiors,  vain  Glory  in  SuccefTes,  Rage  and  Remorfe, 

as 


(    "9    ) 

Wf  proceed  to  a  farther  Confideratlon  of  the  myfi 
tical  Seven. 

"  f   am  Jlpha  and   Omega  ;    (Cd.id   one)   the  Be- 
J*  ginning    and    the  Ending  i    fear   not,  I  am  he 

«  that 

88  oppofed  Of  difappointcd  ;  thefe  three  being  after  th? 
Trinity  of  ^\\t  dtab$iic  State,or  unilluminatcd  Flag  of 
the  Eternity. 

But  as  the  Ettf^al^  in  Union  with  the  animal  Sou  e, 
IS,  during  the  State  of  our  prelent  Sojourning,  inkind- 
ledinrhe  rrinity  of  sl  Temporary  Light,  fo  in  Anfwer- 
ab  entf*  to  the  Trinity  of  Spirit  Saturn,  Jupiter,  and 
J^iari,  do  we  Nombir  the  Truiity  of  its  Lifk,  VenuSj 
Mercury,   and  Luna,  in  the  rraDfmuiatibn*— —  As, 

I.  The  VENERAL,  and  concupifcible  Paflions  and  Af- 
Jedion«,  in  Scipiure  called  the  Luft  of  the  Eye  and 
of  the  Hefti  :  Jn  thefe  Jike  Fire  and  Plater,  each  the 
Strength  and  Support  of  the  other,  do  the  Martial  and 
Irafcibie  t>  omcide  and  Rejoice  as  in  a  Temperament 

^  Tke  f.ovc  of  Liberty  and  of  Pt^weK  in  the  Tranfmuta- 
tion  becomes  more  highly  gi'aduated,  and  is  th$ 
PRJDH  OF  LIFE;  an  Aquiefcence  and  de- 
ligb'Hg  in  the  Honi.urs,  Privileges,  Splendor  and  Lord- 
In.,  f  oi  worldly  Pomp  and  Power  j  and  particularly  a 
glo  >inc!  in  verbal  Performances,  in  Wit  and  Eloquence, 
Wi. ether  vocal  or  literary. 

^11.  LaCIv  is  the  complcat  Worldling  j'a  T  E  M  P  E  R  A- 
MEN  r,  confi(h>g  of  fuch  an  Equiponderancy  of  the 
Affedion'  and  Palhonj  throughout,  as  doconfiitute  and 
accomplifh  ihepRiKsT,  iheAxTORNay,  the  States- 
MAN,  or  Gentleman. 


Here  is  the  Man  whofe  Happinefs  mufl  "  evidently  de- 

V  pend  upon   n^akjng  a  right  EHimate    of  that  Variety   of 

V  Obje^s  wherewithal  wc  are  converfant,  and  maintaining 
'S  %  i  EMPERAMENT    of  Conftiution,    lo  as  to  purfu* 

"  each 


(       120      ) 


**  that  llvcth  and  was  dead  ;  and  behold  I  am  al've, 
"  for  evermore,  and  have  the  Keys  of  Hcli  an<i| 
"  Death :'"    This  was  after  his  Alcenfun  and  Gioi" 


•*  each  of  them  with  a  Degree  of  Force  coramenfurve  to 
"  their  refpedive  Values,  or  Tendencies  to  f/<L'i?PLB  *.suRfe  ;' 
for  (continues  our  Author)  "  Man  being  made  up  oi  Boiiy  nv^ 
"  Soul,  iufiains  a  double  Relation,  and  is  capable  of  ac'oub'e 
*'  Kind  of  Pleafure,  there  being  a  Variety  of  Ohjias  fuited 
*'  to  the  Variety  of  his  j^ffcBioxs,  PaJJiotiSt  and  Tempers 
**  when  in  their  fourd  moral  '^tate."§ 

Thus  have  we  feen,.  as  in  the  Abftradt*  fuch  a  Draught  of 
Analyfis  of  the  Afflcftions  as  is  comprehei:lwe  of  every  Va- 
riety of  fuch  Seekings  and  Propenfiics  as  do  Charaderize 
the  BEAST  :  they  arc  the  fenjeti  Head's  of  the  BEAST,  or  they 
are  the  ft'ven  fold  State  zndi  Confticution  of  the  Cbeaturh- 
LizED  Will  in  the  Fail,  upon  which  the  WHORE  fnteth 
as  upon  fe<ve»  IMoutituim.x  'They   generate,  and  ar»  <^c* 

nerated  each   of  the  other,   in  the  Order  of  the  Myftery<and 
as  Interest  is  the  Jlpha^  or  Beginningnefs  of  the   Seeking, 
I  it  is  the  Clcfe  of  that  Circle  whereof  Sei/  io  the    A  lie- 


fo  aifo  it  is  the  Clcfe  of  that  Circle  whereof  Seif 
nation  is  confidereri  as  the  Center.  And  as  we  confider  then 
under  the  Idea  of  Kings,  they  are  the  outflowing  Manifelfa- 
tion  of  fuch  the  feven-fold  State  (or  Povsers)  a^  the  Beafl, 
irto  a  feven-fo'.d  Predominancy  or  Tyranny,  and  in  this  Re- 
fpcft  do  more  immediately  come  undc  the  Scripture  Ap- 
pellation LU>*>TS  :  *♦  picm  whcrce  come  War.«^  atid  Fi^ht- 
*'  ings  amongft  you  ?  Come  they  not  from  hence,  even  your 
*'  Lufu  that  war  in  your  Members?  Ye  lufi  and  have  not  j 
ye  kill  and  defirc  to  have,  and  cannot  cbtain  ;  ye  fight 
and  war,  yet  you  have  not,  becaufe  you  aflc  not  ;  Ye  aflc 
and  receive  not,  becaufe  ye  afk  arriifs,  that  yc  may  con- 
fume  it  upon  your  Lxjs  T  s.  Ye  Aduhe-ers  and  AdultrefTes, 
know  ye  not  that  the  Friendfhip  of  the  World  is  Enmity 
•'  with  God  ?  Whofoevcr  therefo-e  will  be  the  /"/■rVwd' of  th<» 
"   World  is  the  Enemy  of  God,   Jamis  iv.  I,  2.  5   4 

Doth  the  Batcheltr  of  yirts  giory  in  the  Ability  of  fcttlinj 
the  CEconomy  of  the.f^V/Zand  Jffeiliom?    No  Apofllc  or 

Prophe; 
§  Dr.  Smith  \n  bit  a/oremcniioned  Difceurjc* 


«( 


ct 
«« 
(< 
<< 
•  ( 


(        121        ) 

The  Eternity  did  never  begin  ;  fo  the  Will  of 
the  Eternity,  which  is  God,  did  never  begin  to 
be,  neither  ever  was  there  a  Beginning  to  a 
Manifeftation  of  the  Will :,   the  Myftery  of  the 

feven-fold 


jProphet  of  God  was  as  yet  ever  known  to  aflame  fo  largely  | 
neither  ever  had  they  the  Occafion,  the  (Economy  having 
been  fettled  fince  the  Beginning  of  the  World  :  Which  was 
this,  'viz.  That  whilft  ignorant  of  Deily,  the  true  SUM- 
MUM  BONUM,  thefe  the  fetev-fol.i  Movements  of  the 
Mind  IhoLild  cotiniially  operate  upon  Extremes,  ever 
clafliing  and  interfereing  Vvith  each  other  ;  the  lame  being 
diverfly  inordinate,  not  only  in  different  Perfons,  but  even 
in  the  fame  Perfon  at  different  Times  ;  for  as  conildering 
them  under  the  1  dca  of  K-.ngs,  thefe  Kings  are  perpetu- 
all;  at  War  in  our  Mem'jers  ;  they  are  the  Myftery  of  a 
feryeiuntcd  Seeking  (as  afoiefaid)  a  perpetuated  Wrellling 
and  F-ghting  for  the  Aicendancy  each  over  the  other ; 
their  Movements,  whether  in  Man  or  Beaji,  being  corref- 
pondently  fimilar  to  the  Movements  of  the  Spheres,  feeing 
that  the  "  whole  Creation  groaneth  and  travaileth  to- 
gether in  Pain,"  tov/ards  the  promifed  Redemption.  And 
whereas  whilft  our  Schoolmenj  to  the  Gratification  of 
fome  predominant  Inordinacy  of  AfFctSlion,  are  imagining 
"  to  confult  (as  they  fay)  the  Conftitution  of  their  Na- 
**  ture,  and  by  Way  of  In'vejligation  are  propofing  to  dif- 
V  coyer  the  Duties  refalting  from  a  Variety  of  Connec- 
*'  tion?  s  and  by  making  a  right  Eftimate  of  Things  to 
"  frame  their  Conduft  accordingly,"  herein  is  moit  un- 
doubtedly inftanced  the  Poffibility  there  is  that  whill^ 
profeffing  ourfelves  to  be  inordinately  luife  we  Ihould  iii 
reality  become  Fools.     Rom.  i.   22, 

But  fecordly,  would  we  analize  the  State  of  the.AfFec- 
tions,  according  to  odr  fsveral  and  well-known  Incrdina-^ 
ties,  and  as  comprehended  under  the  Scripture  Appella" 
tionKiKGs,  they  are  as  follow,  'viz, 

I.  Under  the  Predominancy    of  a    conftitutional   Safurr:, 
4;0VET0U$NESS,      and    inordinate     Com-i<t^/'''^'^> 


(       17.7.       ) 

fevgn-fold  Generation,  being  co-eternal  with  the 
iinfearchable  Will  :  But  with  Reference  to  th^ 
Creatures,  the  Manifeflation  is  ever  beginning; 

we 

worldly  Mindednefs,  and  Mammonifm,  according  to 
its  feveral  Degrees  and  Kinds  ; commonly  attend- 
ed with  Subtility  and  Refervednefs,  and  often  Times 
a  fordid  and  malignant  Diftruftfulnefs  :— — Here  is 
the  Mi/er  and  Mammonifi. 

II.  Under  the  Predominancy  of  a  conftitutional  Jupiter^ 
an  inordinate  Afteilion  to  SCIENCE  ;  perhaps  to 
the  Negleft  of  a  reputable  CEconomy  in  domeftic  Af- 
fairs ;  an  Aptnsfs  to  ftart  into  undue  Licences  of 
Speech  and  Behaviour  ;  a  Boldnefs  of  Sentiment  and 
Imagination  ;  a  vain  Glorying  in  literary  Accom- 
plifhments,  or  according  to  a  little  Variation  in  the 
Temperament,  Complexion,  or  Education,  an  inor- 
dinate Delighting  in  Pleafantry,  Gaiety,  and  Sociabi- 
lity, to  the  Negledi  of  our  Intevcjls  and  Duties  in  the 
Government  of  a  Family,  or  Management  of  our 
Trade;-  and  Callings. — Here,  inftead  of  Refervednefs, 
Subtilty,  and  Diltruilfulnefs,  one  is  liable  to  become 
fooled   upon  the  oppofite  Extremes  of  too  open  and 

liberal  a  Communication Here  is  the  Pedant,   the 

Libertine,    the  Infidel,   and  Bacchanalian. 

ill.  Under  the  Predominancy  of  a  conftitutional  Mars^ 
PRIDE  and  AMBITION  ;  fo,  according  to  a  vari- 
ous Temperament,  Complexion,  or  Education,  a  Li- 
ablenefs  to  the  various  Extravagancies  and  Inordi- 
nancies  of  Angler  and  Heftntment ;  Cruelty  ?nd  ill 
Nature.— — Here  is  properly  the  Soldier  and  the 
Murderer. 
We  have  omitted  to  Number  the  fourth  Form  of  Fire  in 

the  foregoing  Analyfis ;   fo  here  likeftiTe,   it  is  the  Center 

of  Tranfmutation,   the  dividing  Mark  or  Bound;   cr  it  is 

that  central  Original  and   caule  of  Life  that  animates  and  is 
•the  i'oa/ of  every  liv-ing  Thing;   too  incoinprehenfible  to  be 

known  or  imagined,  otherwifc  than  by  its  oxvti  Manifejid' 

tion.     Again, 

I.  Under  the  Predominancy  of  a  conftitutional  Venus,  the 
over  BiiNEFiCENl"  AlFeftionsj    the    over  Piteous 

and 


(       123       ) 

we  have  onr  refpeflive  'Beginnings  individually  : 
The  hlTences  of  the  Creatures  indeed  v/ere  hicj- 
lien  in  God  from  ail  Eternity  j  but  as  Branches 

upop 

and  Courteous,  Lrnj-fufftring  and  Kind  ;  as  likcwife 

the  inoidinacely   ViiNERli.\L  AfFedions. Here 

is  the  conflitutionaliy  Good-natured,  ihe  favoured  of 
the  Fair,  and  liable  to  the  Captivities  and  Knchant- 
ments  of  Youth  and  Beauty. 
il.  Under  the  Predominancy  of  a  conftituyional  Mef-cury, 
the  PRIDE  OF  LIFE,  as  before;  the  Love  ol  Glo- 
ry, which  in  th«  Alienation  is  calhd  Vanitv,"  or  vuin 
Glory  ;  the  Love  of  Fame  and  Reputation.  P(^i-np  and 
Equipage  ;  an  over- weanngExadt  ,eli  in  t!.ieO  derand 
CEconomy  of  houlliold  Affairs  ;  an  incommenfurate  and 
inordinate  Elleem  for  the  Arts  and  Sciences,  {  cilled, 
particularly  Poetry  and  Oratory;  ^n  ever  circuinrpedl 
Accu-acy  (commonly  ca'led  AiT.datijn)  in  Maimers 
and  Deportmenf,  in  Word  and  G^lhiiC.  as  well  as 
Cloathine: ;  and  all  in  a  fhewy  and  fjperficial  Way, 
to  the  Contempt  of  the  Indigent,  the  leis  eminett  and 
diftinguifhable  in  worldly  Accompiifhinents,  lefs  caf-a- 
ble  of  bur  Refinements,  and  perhaps  more  remote 
from  the  Means  than  Capaciiie;;  and,  what  is  nioll 
worthy  of  Obfervation,  to  the  Negled^of  confideripg 
in  others  or  difcovering  in  ourfelves,  the  Miferable- 
nefs  of  our  fallen  EJiale-,  or  Means  of  a  Reii;mption 
therefrom.  *-— Here  is  the  Gentleman  and  7>iock  Gen- 
tleman, viz.  the  Fop  and  Man  of  Fafljhn  ;  here  too  is 
the  Scribe  and  the  Difputer  oi  this  If^orld ;  the  SchAar, 
the  Critic,  the  Staiejman,  tie  Peaanty  the  Peda-^ooue, 
the  modern  yirtuofo;  and.  above  ail,  the  Priej},  and 
blind  Pharifee ;  f  the  Blind  leading  the  Blind  ;  Mutt. 
XV.  14. 

Q^z  III.  Laftly, 

•  Hence,  according  to  the  Ohfr^vation  of  the  Apofle,  not 
many  <zvife,  not  many  mighty,  not  many  n  ble  after  the  Fhjh 
are  called. 

t  By  Pharifee  ^ve  always  mean  a  Chara£!er,  viz.  the  Pre- 
eife,  the  Strid,  the  Exaii,  and  Scupulous,  merely  in  CeremO' 
nials  and  Superfctah  ;  hauJng  a  Form  of  Godlmef,  hut  d.ny- 
ing  the  PoiAfer  ;  fuperfcia'ly  dsvout,  but  incorrigibly  blind,  as 
to  the  Spirituality  ef  the  Religion  'iu/j'ch  they  profefi. 


(      124     ) 

upon  the  Vine,  as  Shootr  or   Excrefcences    of 

tjie  unheginning  Effence,  our  Exiftances   are   ac- 

.  knowledged  to  have  had  their  refpedbvc  Btgin- 


ninzs, 

o 


Thus 


III.  Laftly,  under  Luna,  may  be  confirlered  our  Aptnefs, 
Williiigneis,  and  Volubility  at  alf  changeable  Ex- 
tremes :  For,  as  the  Ebbirsirs  and  Flowings  of  the 
Sea  are  lubjefled  to  the  Doniinion  of  the  Moon,  fo  the 
vain  Fludluations  of  our  chatrgeable  Inordinacies  ar? 
committed  to  tlie  .M-.'vemetrs  of  the  exlernal  Provi-j 
dence  :  the  Btajl  being  ever  liable  to  more  numerous 
Fonuities  and  Contmi^encies  than  the  Beafts  of  the 
Field,  by  hovv  much  his  changeable  Imrdinaciei  are 
liable  to  operate  upon  .i^ore  adventurous  Extremes. 

It  is  obvious  to  obfcrve,  that  the  Volubility  of  the  Paf- 
fions  or  Aifeftions,  fo  called  among  Men,  bear  a  ftricl  Re- 
iemblance,  or  indeed,  as  it  fhould  appear  From  Scripture, 
fome  real  Analogy  to  the  uridulac-ry  Ebbings  and  Flow- 
ings  of  the  Ifaien. — -For,  as  the  Vibrations  cf  the  Jir 
ftial!  operate  upon  the  Volubility  of  the  Waters,  juft  fo  it  is 
given  us  to  operate  u^on  one  anotaers  Pailions.  The  ]\ler- 
ry  Atidre-xx)  or  Buffjon  fhall  Simulate  the  PaiTions,  and  the 
-Gentry  of  the  l^lieatre  Ihall  operate^upon  the  Paffions,  par- 
ticularly the  7nartiai  and  vnereal,  at  Pleafure  :  So  that 
^lore  (ydious  Impoilor,  \\\e  falji  l^rophet,  we  mean  the  modern 
Frieji,  with  feigned  Words  thall  make  Merchandife  of  the 
People,  2  Pet.  ii.  3.  by  his  INFERIOR  Qualifications, 
N.  B.  in  titillating  the  Paffr^ns  :  Or,  as  an  Inllrument  of 
the  fx/f/vz^/ Providence,  in  Times  of  political  Struggles, 
or  martial  Commotions,  according  to  whatever  that  Syllem 
of  CEconomy  wherein  as  a  Party  he  may  be  concerned,  fhall 
ilimulate  and  agitate  the  Minds  of  the  Populace,,  whilft  m 
the  Capacity  of  Go/pel  Minijiery  hut  [porting^  indeed  ijoith  his 
i?TU«  Decei-vings  ;    I  Pet.  ii.  14. 

And  again  :  Whole  Floods  of  Contempt  and  Malignity, 
by  Means  of  the  catching  communicative  Vibrations  and 
Undulations  of  the  PafTions,  fhall  oftentimes  beat  upon  the 
Innocent  and  Well-meaning,  as  unavoidably  as  undeferv- 
cdly. — ^Hence  it  was  that  David,  when  petitioning  bis 
God,  had  to  fay,  "  Thou  makeft  us  a  By-word  among  the 
♦*  Heathen,  a  Shaking  of  the  H^ad  ainon^  the  People  1 


•      (       125      ) 

Thusj  however  ««^^^/««//?^  the  unfearchabk 
Will,  yet  the  creaturalized  Will,  as  originated 
therefrom,  hath  its  feveral  and  refpedive  Begin-^ 

iiirigSi 

*'  my  Confufion  is  continually  before  me,  and  thg  Sham^ 
•^  of  sny  Face  hath  covered  me,  for  the  Voice  of  him  that 
"  reproacheth  and  blafphemeth,  by  reafon  of  the  Enemy 
"  and  Avenger  :  All  this  is  come  upon  us,  yet  have  wd 
"  not  forgotten  thee,  neither  have  we  dealt  falfly  iii 
"  thy  Covenant."     Pjalms  xliv.   17. 

And,  vi'xW  %kc  fheift ,  in  Reality,  the  modern  Believeif 
in  the  Chrifiian  Bedemption,  in  fueh  a  Circumftance  as  is 
thus  inftanced,  apply  to  the  Frieft,  or  Batchelor  of  JrtSf 
for  foihe  newly  invented  System,  whereby  to  fettle  THfi 
Oeconomy  of  the  Will  and  Affections?  Or, 
with  David,  will  he  not  rather  pray  a  being  faved  from 
the  deep  Waters  ?  "  Let  me  be  delivered  from  them  that 
"  hate  me,  and  out  of  the  deep  Waters  :  Let  not  the 
'♦  Water  flood  overflow  me.  neither  let  the  Deep  fvvallov/ 
"  hie  up  J  deliver  me,  becaufe  of  mine  Enemies;" 

•THi  Serfible  are  lenfible  (of  whatever  Age  ot  Difpeii- 
fatioh)  that  the  Order  aftd  Oeconomy  of  the  Paflions  and 
AfFeftions,  fo  called,  were  fettled  and  eftablifhed  by  thafi 
Power  which  hath  eftablilhed  the  ^Faters,  even  the  Wa- 
ters which  are  above  the  Heavens.  For,  as  David  ii 
concerned  to  obferve,  "  Them  alfo  hath  he  eftahlifhed  for' 
*•  ever  and  ever,  and  hath  made  alfo  for  them  a  Decree, 
*'  which  they  Ihall  not  pafs.     Pfahns  cxlviii. 

And,  3dly,  As  proceeding  to  anaiize  the ^i;fn-/o/«/Syflfi? 
of  the  CReatUkalized  Will  in  the  Regenefation^ 
then  thus  : 

I.  INTEREST,  whereof  Derz/y, '  even  the  unbeginning 
fVill  of  the  Eternitv ,  is  the  Centre  :  The  fame,  viz. 
The  crea  uralizcd  Willing  and  Defiring  to  do,  and 
to  be,  for  God  ;  as  partaking  of  the  Vniverfality  of 
Deity,  fo  it  is  extended  towards  the  Vniverfality  o£ 
Men,  and  is  csWcd  i\iQ  Drczving  of  the  Father :  No 
T/ian  cometh  unto  the  Son,  except  the  Father  draw  him. 
For  the  Willing  and  Defiring  of  the  Creature,  the 
Servant,  is  one  with  the  Willing  and  Defiring  of  the 
Majler.  Such  the  Willing  and  Defiring  of  the 
Creature,  as  a  Branch  upon  the  living  Vine,  feeking 
not  a  private  or  mercenary  Good,   but  the  univerfal 

Good 


(       126       )        * 

ffin^fy  and  progrefllve  Manifeftations,  ftriftly  ia 
the  Order  of  the  fevet;  Forms. 

Hence  our  Lord  doth  acknowledge  his  5^- 
pnnifj^y  frying,  Iz^mA^pha-^  for,  according  to 

the 

GjooA.  of  One  and  AI!  ;  the  Glory  of  GOD,    and   the, 
JBrofpcriiy  of  his  Church  ;    the  fams  doth  confift  of 
an  JttraSiing  or  Drawing,  in  fuch  Senfe  as  our  Lord, 
upon  a  certain  Occafion,  (hould  have  faid  of  himfelf, 
that  when  lifted   up  from  the  Earth,  he  fhoul4  draw 
all  Men  after  him. 
\h  A  LIVING,    unerring,    and  effential  SCIENCE, 
KNOWING,   qr   U  N  D  R  S  T  ^  N  D  I  N  G  j 
a  Pofilbility  of   fearching  and    penetrating  into    the 
Heighths  and  Depths  oi  s\\  Myfteries  ;  af.afcending 
and  defcending  into  the  real  and  ejfsntial  Knowledge 
of  all  Things,    human  and  divine. 
III.  ZEA.L^  y-udgvient,  or  the  Spirit  of  Judgment  and 
of  Burning,  in  the  Neiu  fejlarfient,  caWsd  Spirit,  or 
Spirit   that    beareth    Witness,    and  Sword  of  the 
Spirit,  quick  and  powerful  :    T  hst  is,  a  Difcsrner  of 
•    the    Thoughts    and    Intents    of  the  Heart.     Hebr. 
iv.    12. 

Thus  the  Will  under  Saturn,   is  defirous ;    undcF 
yupitsr,  it  is  contemplative  ;    and  under  Mars,  it  is 
zealous  and  fiery  ;  as  quick,  and  quicker  than  Light- 
ning,   in   diilinguiniing  Good  and   Evil,    Right  and 
Wrong,    in  every  Occurrence ;    and  is  fuch    a  Dif- 
cerncr  of  Spirits,  as  can  inftantly  dillinguifli  the  Pre- 
cious from  the  Vile,  in  all  Creatures  and  Aftions,  "and 
that  with  divine  Infallibility  ;    as  it  is  written.    "  He 
*'  that  is  fpiritual,  difcerneth  or  judgeth  all  Things  ; 
*'  yet  he  himfelf  is  judged  of  no  Man."   iCor.  ii.   15. 
In  the  Tranfmutation,  this  the  Strength  o{  martial  ZeaU 
commences  t^he  hidden   Subflance,   Qr    Support,    of  that, 
\fhich,  in  Scripture,  is  called, 

i,  CHARITY,  or  Divine  Lovi-;  as  the  Sharpnefs  and 
Fiercenei*s  of  the  Fire,  doth  fuftain  the  Splendor  of  its 
own  Light  :  Which  Charity  until  we  obtain,  the  fore- 
going is  found  but  incompleat ;  for,  as  faid  the  Apof- 
tle,  "  Though  I  have  the  Gift  of  Prophecy,  apd  un- 
»«  d^rflancj  all  Myfteriss  arid  all  Knowledge,  i^c.  1  Co»» 


4( 
«< 


(       I^r       ) 

the  afliimed  Humanity,  as  the  Son  of  Man  a 
iQcond  Adaru^  he  is  no  more  than  a  Gr^ at/zr^ . 
But  faith  he,  I  ^m  Alpha  and  Omega-,  the  Begin^ 
ning  and  the  Endifig.-'-HQVQ  we  cannot  omit 
to  obfervc,  that  our  Alphabet  came  not  by 

ChancC) 


xlii.  and  have  not  Charity,  I  am  nothing.  Charity 
fufFereth  long,  and  is  kind,  bV."  See  the  whol« 
Chapter. 

It.  The  SPEAKING  WORD;   or  the  knowing  and  con- 
templative  State  brought  into  an  Union  with  the  Power 
of  &  vocal  Communication  ;  wherein  did  ccnfift,  in  the  pri« 
iniiive    Tintie,  the  Gift  ot  Tongues  as  well  as  of  Pro-phecy. 
111.  Laftly,  PERFECTION;  our  R ell  and  Acquiefcenc* 
in  the  Sabbatic   SxAxk.      "   hcyt  perft^,  even  as 
"  your    Father   which  is   iu  Heaven   is   ptrfiH  f  and 
Hei.    iv.   9.     "  There  remaineth  therefore  a   R«st  to 
•*  the  People  of  God  ;  for  he  that  hath  entered  into  this 
"  RiiT,  he  alfo   hath  «<?/<•<»' from  his  own   Works,  as 
God  did  from  his :  Let  us  labour  therefore  to^  enter  in* 
*•  to  that  R*ST." 
Here   is   the  neiv  Jerufalem  State,  which    delighteth  in 
Magnificence,  Decency,    and   Regularity,  as  to   I'empora- 
ries  and  Supcrficials,  in  Word  and  jn  Deed,  and  in  the   Or- 
der and  Cgconomy    of  dcmeAic  and  ccdefiaHic  Affairs,  as 
much  as  doth  the  Woildling  ;  but  as  in  a  different  State,  fo 
in  an  higher  Tafte,  however   unperceived  by    him,  * 

7'hv8  however  thefethe  fevtnfoldMovements  of  the  Mind, 
be  thus  rightly  analized  in  the  Order  of  theMyi^ical  Senit^, 
thefaid  fevenfold  diverfuy  of  AfFeAions  by  aDiveifity  ot 
AiTociations  and  Combinations  be  as  infinitely  diverfe  and 
promifcuous  in  their  State  and  Operation,  as  be  our  Lives 
and  Adiocs,  our  Features,  Complextions  or  Opinions  con- 
Aitutionally  diverfified. 

And  now  as  for  the  Notion' of  a  Supiritittndant  REA* 
SOK,  if  the  fame  be  lufHciently  authenticated  by  the  TefU- 
mony  of  the  Scriptures,  or  in  any  wife  Reconcileable  with 

true 


•  Whether  thtrtfort  jott  tat  tr   irlni,  or    ^ln'jQtfjtr  /efl 
do^  it  all  19  fbt  Glery  •/Qti',  i  Cor,  ;t,  31 . 


(  1^8  ) 

Chance,  but   was  born  of  the  Eternity' 
and  that    in    the  Order  of  the  myihca 
Seven;  ,ic  is    unijGrm   in  ail  Language^* 
and    coniprehenfive  of  all  bounds  uttera- 

bie 


true  THEISM,  it  might  be  well  if  the  certainty  of  this 
couli  be  c'lcovered.  IVhirh  oj  you  by  taking  flought  can 
adi  01"  ^ubit  to  ill  Stature  ? 

Ft  f-rn^s  that  the  End  ptopoled  in  all  Modern  Syftems 
of  Mo-  Ai.iTY  aPraaical  Virtue,  or  NATURAL  RELI- 
GION, is  in  brief  that  thus  there  (hould  of  late  have  been 
difcovered  a  Pofiibility  of  bscoir.ing  Virtuous  and  happy  by 
/«i/>f;  Thought  •  •;     atd   in   an  Ignpyance.    N,  B,  Of 

the  Rilafion  fubfifting  fcetweenGoD  and  Creatures  :  And 
if  this  bsnot  THEISM  It  is  fubmiticd  to  the  Charitable 
by  what  other  Name  than  Phiio/cphyt  inoite  fitly  it  might 
be  called  ? 

The  ATHEIST  undifguifed  might  gladly  accept  of  the 
Means  or  Opeitunity  oJ  being  rightly  informed  oJ  the  Relati- 
e«asabove:  Rut  are  there  unco  whom  [becaule  obuiratelf 
difdaining  the  Relation)  the  Scriptures  are  become  as  the 
"Words  of  Book  that  is  (ealed,  who  nevcrthelefs  have  the 
bardinefs  to  undertake  an  hewing  onto  ihemfelve  a  Relaiiau? 
Thele  then  are  they  who  fhall  dare  to  Arrogate  u>»to  them- 
selves the  Name  of  an  high  Prcficiercy  in  a  Twofold  man- 
ner of  DifcipleChip.  *  • 

\  HE  THIilST  however  Concedes  to  a  Religion  of  Rec 
Jon,  or  that  is  founded  upxin  the  Abfolute  and  Ncceflary 
Relation?,  the  fisnefs  and  propriety,  the  C  or.fiftancy,  or 
Keaionablenefi  of  I  hings,— — "but  for  the  Notion  of  a  Re- 
fen  P  K  K  s  I  DING  OVER  or  that  with  any  Propriety  may  or 
ought  be  imagined  to  Prefide  onier  the  Affbc  ticks,  it 
icer.i?  raiher  that  the  J^.ithr.s,  do  prefide  in  one  and  ail. 
they  appear,  as  above  d  fcoud'ed.  to  be  the  Skvera  £  lzEt» 
fcxA  T  i  »  cr  Conditim  o/'/Z^t CkEatu  RAl,  W  I  L.l.,[ai  frej/ing 
eni<:i.rd  rn  Aji/itry  of  a  ptrpeiuateti  yiaking. 

According  to  tiic  Proceis  of  the  feven-foW  Generation^ 
Knowing   and    Ptrceptibilty   commence  in  the  Enmity  that 

aut'eCA. 

*  Tke  Natural  act?  -.z^v.^-zi: 


(     J29     ) 

terable  by  an  human  Voice ;    It  is  originated 

from  the  Language  of  Angels  in  Heaven,  and 

of  Jdam  before  the  Fall. 

There 

arlfeth  in  the  Motion  of  the/eco»d  Form  ;  it  is  enhanced  in 
the  thir^  and  fourth,  becomes  highly  graduated  in  \ki&  fifths 
^nAJjxth,  and  compleated  in  the  Proceedings  fourtii  of  the 
feventh :  Whence  according  to  the  Scripta.es  this  iYitfeven- 
fold  Conftitution  of  the  Beast,  be  the  leven  fold  Precept- 
'abilities  of  the  Mind  ^bich  hath  Wifdom.  The  fiveSenfes, 
Feeling,  Smelling,  Tcftcing,  Seeing,  and  Hearing,^  being  re- 
fpedively  produced  in  the  Generations  of  the  fecond, 
third,  fourth,  fifth,  and  fexth  Forms  ;  they  are  fo  many 
feveral  and  diilind  Scnfatiom  of  the  Mind,  which  in 
the  Regeneration  are  found  anfwerable  to  a  correfpondant 
Fi've,  the  Senfations  of  the  Internal  Man.  And  svhereas 
our  IVIoderns  have  feen  meet  to  diitinguifh  Perception, 
and  JuDGMENt.  fuch  diftinftion  is  really  valid,  and  yet 
how  contemptably  vain  and  unfcriptural,  *  as  taught  in 
the  Seminaries  of  modern  Literature!  For  whereas  v/hen 
according  to  the  known  Rules  of  Art,  we  confider  the 
Act  of  Perceiujing  as  Prior  to  our  Capacities  of  Judging, 
here  is  then  fcarcely  any  other  Ground  for  fuch  a  Mode  of 
Piflinftion,  than  moft  undeniably  there  is  for  diftinguilhing 
Prefent  and  Paft. 

"Thtfitfh  Form  of  Light,  (as  before)  doth  fucceed  to  the 
fourth  Form  of  Fire  ;  and  as  Objedls  prefent  to  the  Eye, 
it  is  the  LIGHT  of  the  M/?:^,  N.  B.  that>^^.  The  Light 
of  the  Body  iu he  Eye.  Matt.  vi.  2z.  Hsre  Perception,  and 
Intelletfion  be  inflantly  exercifed  at  once.  So  again  v,'i:ilft 
mine  Ear  is  opened  to  an  oral  Difcourfe,  my  Hearing,  and 
TJnderJianding  do  inflantly  co-operate  :  and  by  Way  cf 
Conceflion  to  the  Metaphiiicks  of  the  Schools,  that 
upon  my  beholding  an  Objeifi,  or  hearing  an  oral 
Difcourfe,  my  Judgment  for  the  Prefent  may  be  in- 
ccmpleat,  and  that  by  an  Exercife  of  the  Memory  in  com- 
paring, and  cgnvaffing  my  former  Ideas,    I  may  employ  a 

longer 

*  Seeing  that  hy  our  mofi  appronjcdy  in  the  rrMaphificd  W^ay^ 
Perception  or  Senjation  is  conjidered  as  Prior  to  our  Capncitus 
nf  Comparing  and  Judging,  ivkereas  if  dtler  kj  ^■^^■'  ''  ^^■ 
■  '■:',  Latter, 


(     I30     ) 

There  is  no  Sound  or  Breathing  whatever 
without  a  Vowel  \  there  be  five  Vowels  in  all 
Languages,  neither  more  nor  lefs  ;  every  Y^'^^l 
is  a  Part  of  God^s  Name,   and  in  God's  highejl 

Nam^ 

longer  or  a  fliorter  Time  in  forming  a  Judgment,  is  very 
freely  acknowledged.  That  I  am  confcious  of  a  Power  of 
snaking  an  unlimited  Variety  of  AfTociations  and  combi- 
nations  in  the  AbJlraSi  \  and  that  I  am  capable  of  RE- 
FLECTING upon,  or  of  conjidering  and  contemplating 
the  various  Adlions  and  Operations  of  my  own  Mind  is 
very  willingly  acknowledged. — Thefe  feveral  Powers  are 
dillinguilhable  from  an  inftant  and  fenfibie  Peneii'irrg,  as 
Remembering  is  diltinguifhable  therefrom,  or  as  my  prefent 
from  a  fanner  Knowing.  This  is  nearly  as  much  as  by 
any  Jenjibk  Perfpn  needs  to  be  conceeded  to  the  Validity 
of  that  Science  ;  which  how  highly  foever  accounted  of 
hy  the  Batch'- Jor  of  Arts, '  is  unworthy  of  being  named.  * 

That  the  Aft  of  pcrcievin?,  and  that  of  comparing  an4 
judging,  fhould  indeed  be  fc  diilinguifhable  each  from  the 
other,  as  oar  Schoolmen  do  pretend,  would  be  lamentable  ; 
and  wherefore  ?  I  aniwer,  becaufe  each  Day,  every  Hour 
in  the  Day,  as  piefeniing  the  Mind  With  perpetuated 
Succeflrons  of  Novekv,  and  Variety,  contributes  (  of 
Courfe)  to  cur  Happinefs,  or  the  Contrary,  in  Propor- 
tion to  the  RECTITUDE  of  our  injlantaneous  Deier- 
minanons„ 

Our  Scriptures  do  omit  tnefe  Diflindicns  in  Manner 
and  Form :  But  when  fpeaking  of  the  Js-ven-fold  Confti- 
tution  of  the  Beast,  ihiih,  here  is  the  Mind 'which  hath 
Hi/:!:.,,: here  i.,   the  Ivliad  which  hath  REASON. 

It  appears  in  the  Openings  of  the  M)  fiery,  thzt  Rcajoa 
Or  IntclU^ion,  a  Capacity  of  judging,  and  comparing  in 
the  Abtoact,  doth  accompany  the  WILL  in  every  State 
(Js  the  EYE  of  its  Percept  ability  ;  hence  the  feijen-fcld. 
State  or  C'onllitution  of  the  creatural  Wili,  in  the  Re- 
generation is  difcoarfed  under  the  Idea  of  SEVEN 
HORNS  sr:d   SEVEN  EYES    the    SEVEN   POWERS, 


(  ■?•  ) 

f^ame    are   all    the  five   Vowels   coiiprehcnded,  the 
fame   being    composed  of  the  fi-ve^  neither  more  or 
lefs  lEOUA,    the   I   and  the  tj  are   fomewhat    va- 
riable 

and   the  feven-fold  PERCEPTIBILrTlES   of  the  Powers, 
Perception  ^eing  altogether  the  Attribure  of  the  WIlL, 

The  Word  Rtalon  is  mod  commonly  apolied  to  the  Aft  of 
comparing  our  Ideas  irr  the  Abftraft  :     Howbeit    chefe    the 
fever-fold    Powers  and  Percepiihiliiies    cf  the  Lamb,  be  in- 
clufive  and  comprehenfive  of  every  perceptive  and  inielledluaf 
Operation, bearint;,   ieeing,  feeling,  perceiving,  knowing  and 
difcerning  the  many  Slates,  and  Diver fitirs  of  States  ;  Beinvs, 
and  Moaes  of    Being,  where^vithal    we  are  converlant ;  their 
Powers,  Properticf,   Quaiities,     i3'c.  as    iikewile   their    ma- 
nifold   Allociarions    Combinations,    Connedllon^,   Relations, 
{^c.   whetner    intuitively   and  immediatelv,  or    by    VVav    of 
remembering  zViA  camparing,  in   the  Abliraft — And  now,  in 
a   moral    Refpcft,  it  is  readily   acknowledged  thar  with  Juch 
as   do  neither    (eek   or  expeft  the  Aid  of    divine  Grace,   in 
fettling    the   CEconomy  of  their   Afjfeftions,  one    Ntanner   of 
Perceptibility    may    lo  check  or  correft  ano  her,   as  that   an 
Equiponderancy    fhali    in    Meafure  be    maintained.      As  for 
Inllar.ce,  when    through    inordinate    C'cvcroufnefs  I    am    in- 
clined   to  fteal,  \\   may  be,  that   upon  deliberating  the  Mat- 
ter, my  Jo'vial  or  A/«rOfl/ Senfibilities  may  over  top  the  5^- 
iurnire  ;    but    if    Saturn  pmch  me  lo   ha'd,   that   neither  my 
yo'vial  Senfibiiiiies  of  the  Shame ani^  Di.lhononr,  or  my  Aiar' 
./:<?/,  Senfibilities   of    \.h&  Injujiice    zn'\  Guilt,  (hall   prevail  to 
check    focb  IjicHnation,    the    pre-dcib-rated    Aft    becomes 
executed.       to  again    when    inclined    towards    the    Cup   ; 
ji     neither    my     Mattial   Senfibiiitics    ef    that    Guilt,    and 
Rtmsrfe      that     oftentimes    fucceed     to     Drunkenntff,      or  " 
that    heretofore  I  may  have    e.xpe'ienced,  or  my    Saturnine 
Senfibilities  of  ihe  Expence,  fhall  prevail   to  check,  or  over- 
balance my  prcfent  yoTi^Vv/Inciina'ion,  or  mv  Ferienal Saturn 
■nini^or  Mercurial  Propcnfjties,    fiiould   rot  incline  mean  other 
Way, then  mv  Jovial  Inclination  for  the  prefent  (hall  beai  Ru!<r. 
Here  is  anExercifc  of/?//?/?)/?,  '.  et  with  whatPropriety  can  it  be 
faid  that  Re.'ijon  prefides?  Wedo  all  of  us  exercife  Reafon  or 
'^■tntelUBiov,    in  comparing   and    canvafHng  our  (evf^ral  Ideas 
■  aVid-  benSbilities,    both  paft  and  prefent  j    in  making    oor 

R,  ?  RdolveE;^ 


C   ^r 


\ 

y 


riablc  in 'all  Languages,  and  by  adding  an  H 
to  the  O  and  the  A,  we  do  but  give  them  their 
proper    Breathing,    their  true    and  natural    Order, 

the 

Refolves,    and   forming  our   Dcfigns ;    but  it  is  the  Affec- 
tion, moft  ailaredly,  that  leads  in  one  and  all  univerfally,— 
As    for  Inftance,  fuppole  an  A7nbaJ]ader  of    Cbrift,  or  one 
profefling  himleif  tobe  a  Minillcr,  of  the  Gofpel,  by  the  joint 
Concurrence  and  Approbation  of  no  inconfiderableNumbcr  of 
the  Brethren  in  his  aiTuming  to  preach  and  publifh  a  Difcourfc 
upon  the  Converfion  of  the  untutored  Heathen,     fhoald   FAIL 
in  hisEndcavours  to  evince  fronr,  Scripture  Prophecy,  that  the 
Truth  cf  ChriftarAty  ftiall  indeed  be  trarsferred    to   the   Na- 
tives of  our  J'imerican  Continent,  by    Means  of  the  Sciences 
Logick,    Rhttorick,  §Cc.    as  taught   in    our  prefent  Seminaries 
of  Learning:  To  the  Falibility  or  to  the  Infalibility  of  that 
mighty    and   diftinguifhing   Attribute  REASON,     {hall  fuch 
Failure   be     afcribfd  ?    Or,    fuppofing    it    were     demanded 
whether  Reason   or    Affbction    would  at  firrt  have   fug- 
pefled   an   Undertaking  no  Icfs   prepojhrous  than  that  of  an 
Endeavour  to  peifwadc  the  People  of  PennCy>'vama,  that  ac- 
cording  to  the  CEconomy  of  the  divine  VVifdom  and    Provi- 
dence, it  is  in  any  wife  likely  that  our  Inaiam  fliould  ever  be- 
come benefited  by  our  Endeavours  to  propogafe  among  them 
fuch  a  Chrt(\ia7nty   as  is  ordinarily  held  forth  amonglt    our 
felves  :     Shail  the    Vanily   or  iMfflcacy  of   a  DKcourfe  thus 
preached  and  printed,  be  afcribed  to  the  InefFicacy  of  REA- 
SON ;   or  rather,   fhall    it  be   akribed   to  the  Vanity  and  /«. 
t^.cacy  of  a    leading  and  predominant  AKFECTION,    a  con- 
demnable  Mercury,  fufnce  it  that  fafely  one    may    venture  fo 
fay   aCONDEMNABLE  Mercury,  an  highly  cbftrufive  felf- 
♦    fufiicient     *    and   Jnordinatelycondencinabre     Inordinacy     of 
AfFertion  to  he   jeen  of  Men,       Watt.  3,  20.    He  that   hath 
an  Earto  hear,  let  him  hear, 

*  In  one  particular  Inftance  the  Produflions  of  \hc  fal/e 
Prephtt  are  compared  to  the  Fn/it  of  a  Tree,  nxhofe  Fruit 
tivfthereth  <ivithettt  Fruit,  the  Tree  tivice  dead  and  plucked 
vp  by  the  Roots.  Jude  i,  12,  See  the  aforementioned  Dif' 
(ourfe,  preached  by  our  faiH  Author,  bejore  a  Ccn^jention  of  the 
American  Epifcopal  Clergy  in  the  C^rpacity  ef  Prefident,  and 
Fublijhid  At  tbiir  joint  Requcfi^ 


(    >3?    ) 

the  Order  in  which  they  ought  to  be  placed,  be- 
incr  I  E  O  U  A,  as  above  ;  or  according  to  the 
Breathing  and  right  Pronunciation  thus,  lEHCUAH. 

IS 

Ts  it  Beafott  abRrafledly  that  inclines  ere  Man  to  the  Stu- 
dy of  the  Sciences,  ard  another  to  the  Management  of  Sheep 
and  Cattle  ;  that  inclines  one   Man  to  a  publick,  and  another 
to  a   private    Life.  &c.     or  lathcr  to  ilie  A-pcininiert  of 
God,  in    the  original  Frame    and  Conftituiion  of  the  Will 
and  Afleftions  ?    Shall  it    be  afcribed  that  an  unlimited    Di- 
vesfjty  of  Inclinations,  Tempers  and  Conftituticns,    (hall  fo 
harmonize  together  as    they  do,  in  a   Divcrfity   of  Employ, 
ments,  to   the  Upholding  of  a  regular  CEconcmy  in   human 
iAfFairs  ?  FeafoK  or  InteUeftion,   (in    fhort)  is  the  Jttrikute  of 
the  WILL,    and    irflantly  cooperative     therewith,    as  ihe 
EYE  of  its  Perceptibility.X     And  as  is  the  State  or   Ccrfiitu- 
tion  ot  the  creatural  Will,  whether  in  the  Fall  or  R«  No- 
VATioN,  fuch  is   the  State  of  hi  Rta/on  or    IntelU^io^—— 
Thus,     "   The  vile  Perfon  (hall  fpeak  Villany ,  and  his  Heart 
*•   will    work   Iniquity  :    The  Irflruments  alio   of  the  Churl 
"  are  evil  ;  he  dcvileth  wicked  DeTices,  ^c.   l/n.   xxxii.  7. 
"  and    the    Liberal  devifeth   liberal    Things,    and  by  liberal 
•*  Things  he   fhall    ttard,"     Verle    8;    for  into   whatfoever 
State  or  Employment  the  Will  eniereth,  thither  do  our  Fer- 
teptibilititi  accompany  us  :    ^;   An^    it  is   fc'ely  the   Preferce 
and  Providence  of  God  that  prelerves  the  CEconcmy  ;— -that 
revealeth  his  Myfteries  to  Babes,  and  that  laketh  the  Wife  in 
their  own  Craftinefs. 

And  »n  RefpeA  Of  the  OEconvmy,  bow  hardly  fhall  one 
forbear  toeniargeyet  farther  ? 

We  have  confidered  the  fever  fold  Movements  of  the 
AfFeftions  as  committed  to  the  Movements  of  the  Spheres, 
or  planetary   Hewvtn  :     Not   that  our  Mind*   are  thus    (ub. 

jcded 

■Jl/i  Ferceivhignefs,  or  Difcernment. 

5  yfm  1  n  Sheep-flexler,  tr  covetous  ?  A'y  Reafon  mu{i 
tinetoubtediy  co  opiratt  ivith  tke  Affe(\\on,  yim  1  'verjeJ  in  the 
ScUticfs  Lofick  in  particular  ?  An  AiFedlicn  to\fucb  Learning 
muft  hat'e prompted  my  ^-icquifititTis.  ^'itn  1  angry  ivith  rrry  Bro' 
thtr  ?  My  Reitfcn  co  c^erateif  tht''  arg'j  wuhout  a  Crale. 


f    '34    ) 

If  Y  be  fubftlmted  for  an  T,  then  thus  Y  E  H  OU  A. 
But  according  to  the  Changeableiiefs  of  th«  I  and 
fhe  U  in  the  ordinary  Pronunciation,  thus  JEHO- 
VAH. 


jeSed  to  the  Movements  of  the  Spheres,  in  (o  abfolutc  s 
Senf?  as  is  the  ?F;W  and  ly/ather,  but  to  a  like  Flufluati- 
on,  and  fimiiar  Contingencies.  In  this  Scnle  it  is,  that 
thefe  the  fenjen-foU  Movements  of  the  AfFedions,  in  Scrip- 
ture  are  difcourfed  of  under  the  Idea  of  JVaters,  as  afore- 
faid. 

And,  whereas  the  Pfalmlft  fo  freqaently  did  pray  a  Be- 
ing eftablifhcd  upon  the  Reck  ;  a  Beint;  laved  from  the  IVa- 
te'-si  and  preferved  above  the  IV^aters  :  It  is  alfogcther  ob- 
vious to  the  Senfible,  that  his  Meaning  was  a  Being  efta- 
"blifhed  and  prefsrved  above  the  Movements  of  x\\q  external 
Providence  ;  the  communicative  undulatory  Movements  of 
the  Paflions,  or  feven-fold  State  of  the  external  Man. 

We  are  all  of  us  Senfible,  more  or  )e(s,  of  the  Evils  and 
Diftreffes  of  this  prelent  World,  and  that  which  Chriftianity 
propofes,  is  nothing  lefs  than  a  real  and  experimental  Par- 
taking  of    fuch  a    Salvation,  as    David   thus  fore  fa sv     and 

prayed  for  in   the  Faith  ^ ^<;iz.    zhemg  favcd  from  tht 

deep  Waters;  which  Salvation  (as  aforeCaid)  is  \eTy  ire- 
quently    dKcou.l'ed  in  Scripture,  as  of  a  Building,    or  being 

built  upon  a /?of^,   particularly.   Maft.    vii.    24 28.  and 

Mitt.  XVI.  18.  And  as  examining  into  the  Nature  of  this 
Sahation,  it  appears  that  there  is  not  any  other  Means 
of  being  preferved,  or  eftablifhed  above  the  feven-fold 
State  and  Operation  of  thefe  IVaten,  as  above,  than  that  of 
cur  Dfmg  to  the  Bestial  Sta'ih:!  Which  dying  conftfteth 
not  in  barely  confenting  to  the  7'rtt/>&o/  Chrijlinity^  (but  con- 
firteth  as  weareCrediblv  infofmed)in  an  aftual  putting  ofFthe 
old  man  with  his  Deeds  ;  Co/Z.iii.Q.  a  beinij/;^//;::.'^  intoChrift; 
or  a  being  ^M'?^'*'  mith  him  by  *'  Baptifm  into  Death,  in  Order 
•*  that  like  as  Chrift  was  raifcd  from  the  Dead,  by  theGlory  of 
••  the  Father,  even fo  we^fliould  walk  in  Newncfs  of  Life," 
Jiem.    vi.    3,  4.       This'  the   Myllery   of  the  Do/}  is  the 

My  fiery 

\  Cal-  V.  24.     Gal.    ii.  20.   I    Cor,    U  18.  G;?/.  vi,  I4. 
Jtcm,  vi.  6*    I  Cor.  i.  23,   1  Cox.  ii.  2. 


(    '3f    ) 

"  BlefTed  1?  the  Man  who  walketh  not  in  the  Counfcl 
*'  of  the  Ungodly,  nor  ftandeth  in  the  Way  of 
^*  Sinners  j    nor  fitteth  in  the  Seat  of  the  Scornful ; 


Dut 


ftvftery  oF  zn  htermtdiaiion,  or  Coming-between..    'Un- 

dcrltand  it  thus. 

That  our  fcvcn-fold  State  in  the  Renovation,  njix.  the 
ftven  Horns  and  fc'vett  Eyis  of  the  Lamb,  according  to  the 
foregoing  Analyiis,  becomes  revived  in  the  Internal^  no 
othervvife  than  as  the  correfpondcnt  Se<ven,  'viz,  the  fcvcn- 
fold    Inordinaces   of  the  external  Man    become    voluntarily 

facrificed,    or  fubmittcd   to  the    Death  of  the  Crofs. By 

fuch  Sacrifice,  Oblation,  or  Submitting^  we  would  be  under- 

ftood   to  mean  a  voluntary  ReJJignation,  or  giving  up  of  our 

M'ill,     to  the //^'/V/of  the  Father,  according  to  the  Example 

of  our   Lord,  and  the  Tenorof   the  New-Tcflament  Doc- 

line;    which    voluntary   Oblation  is    that  which  was  typified 

by  the  Z,^a/;V/Vtf/ Ordinance?,  and  is  realy  a   Death  or    Dying. 

For    however  the  Body  diech  not,  neither  rileth  with  Chrirt, 

or  (hall  rife  but  at  the  general  Refurreftion,  yet  the  WILL 

being  the  Enj.   the  Original,  the  Support,  andCAus«of 

Life,  fuch   voluntary  Oblation  is  in  Stridlnefs  z.  Dying',     it  is 

the  fhrinking  or  falling  backward  of  the  Will,    at  into  a  No- 

thingntjs  or   Nonentity  ;    and  it  fuch  a  Dying,  as,    was  there 

not  a  Re'viving  in  the  internal  Man,  would  be  even  DEATH, 

•ccording   to  the  common   Acceptation  of  the  Word.     It  is 

fuch  a  Dying,  as  to  the  Accomplifhcd  and  Profperous  in   the 

Gratificationf   of   the   preient   Life,  is  more  formidable  than 

Death  itfelf;     And    was  it    not  the  Terms  of  our  obtaining 

Life  eternal,   might  be  thought  upon  with  greater  Reludiaace. 

It  is  fuch  a  Death  as  cannot  be  fubmitted  to,  but  by  Faith, 

and    under   the  ftrongcft   CoRviftions   and   Affurances,    that 

indeed  it  is  tht  alone po^l/e  Means   and  Condition  of  our 

being  faved  :     And  moreover,  fuch  a  Death  as  what  ever  be 

the  Promifes  anr\excd  thereunto,    wc  fcarcely   ever    become 

willing  to  embrace,   until  by     an   Experience  of  our  own, 

we  become  fenfible  of  our  prefer.t  Vanity. 

But  to   proceed,     I  fay  we  may  jnot  become  internally  re- 
vived, but  as  dying  Step  by  Step  tj  the  sxttrnal  Life, 

I.  We 
5  Uth.  ixth,  25.  xiith,  4. 


(    H^    ) 

**  but  his  Delight  is  in  the  Law  of  the  Lord.**  (/?) 
"  Draw  ye  nigh  unto  God/'  (  as  was  the  Saying  of 
antienc  Times)    "  and  he  will  xlraw  nigh  unto  you  j 

believe 


(a)  Pfalm.  I, 

I.  We  may  not  become  jntfejieii  in  the  Gofpcl  Promifes, 
as  the  *'  Heirs  of  God,  and  joint  Heirs  wkh  Chiillj" 
Rom.  viii.    17,  until    firft   we  become    facrificed  or   cxi' 

cified  to  the  IntereJJs ;  of  Flefh  and  Blood  : Hence, 

cording  to  our  New-Teftament  Doftrine,  the  firit  .  .:p 
is  to  fell  all.  in  Order  that  we  naay  have  Treafure  ia 
Heaven  ;  as  Inftance,  AJark  x,  21.  ipiritoally  to  be  under- 
ftood  in  Reipecl  of  the  State  of  our  AfFeflions.     ^ 


II.  Ic  Is  impofiible  that  we  (bouM  be  intitled  to  xhTitJfifdom 
which  is  from  above,  until  in  like  Manner  w»  become  cru- 
cified to  iticl'Pif.icm  which  is  of  AJen  :  Hence,  according 
to  our  New  Tedament  Doilrine,  *'  if  any  Man  among 
•*  youfeemeih  to  be  wile  in  this  World,  let  him  become  a 
Fool  that  he  may  be  wife  ;  for  that  wi.h  God  tlie  Wifdcm 
of  this  World  is  Foolifhnefs ;"  i  Cor.  iii.  iS,  19.. 

III.  It  IS  impofiible  that  v/e  become  ^if-ed  with  the  S^vori 
of  tht  spirit,  or  that  really  we  (hjuld  triumph  in  the 
Warfare  Ki\  the  Lainh,  until  utterly  reROiincing  and  dy- 
ing to  the  Ficrcenefs  and  Cruelty  of  our  own  Tempers; 
until  we  lav  down  the  carnal  Sword,  the  Inftrun^ent 
of  the  external  Providence  ;  and  efpecially  until  we  be- 
come crucified  to  a  falfc  Zeal  in  Religion.  For  let 
it  ftriftly  be  obferved  how  diftingjuifhabic  the  S%vord 
cf  the  Spirit,  from  the  accuftoned  Rant  of  the 
Hireling  Pficft.  The  faithful  Difciple  refpe^eth  neither 
Perfons  v.ox  Parties,  but  convifteth  of  Evil  for  the  EviPs 
Sake  ;  Whilit  right  or  wrong,  it  ts  the  Part  of  the  Jccu- 

jer  to  accuje.^ — The  Gifted  in  difcernirg  the  Thoughts 
and  Intents  of  the  Heart  do  adminider  their  Cenfurej  and 
Rebukes,  no  otherwife  than  as  the  fame  become  reallj  due; 
And    •  **  Miikatl  the  Arch  Angel  (laith  Jude)    when 

con;er.ding 


•       (     139     ) 

'    V.>  ,tPr,    that  bpraei^  forth   his 

dinners,  beiif/e  in  the  Name,  and  in  all  Ihing* 
confide  in  that  NAME  wherein  is  everlafting 

STRENGTH. 

Cl>J  James  iv.  8. 

**  with  the  Devil  about  the  Body  of  Mo/es,  durft  not 
*'  bring  againft  him  a  railing  Accufation  :"  But  thefe," 
continues  he  Ver.  lo.  referring  to  the  oppofite  Cha- 
rafter,  "  fpeak  Evil  of  thofe  Things  which  they  know 
"  not,  but  what  they  know  naturally  as  brute  Beads, 
**  in  thofe  Things  they  corrupt  them felves.— Woe 
•'  unto  them  for  they  have  gone  in  the  Way  of  Oain, 
*'  and  ran  greedily  after  theError  ofBaaiam  for  Reward, 
**  and  perifhed  in  the  Gainfaying  of  Kore.'" — See  an 
Exemplification  of  the  former,  Mat.  xxiii.  Chapter,  and 
an  Inftance  of  the  latter.  Mat.  xxvi.  65. — Thus  far 
as  to  th6  Trinity  of  Saturn,  Jupiter,  and  Mars ;  the 
like  is  to  be  underftood  Qi  Venus,  Mercury,  and  Luna, 
in  the  Tranfmutation. 

Now,  as  "  confulting  the  Conftitution  of  our  Nature, 
•*  and  finding  ourfelves  in  every  Purfuit,  aftuated  by  the 
*'  Defire  of  Happinefs,  and  determined  to  account  every 
*•  Thing  more  or  lefs  valuable,  as  it  contributes  more  or 
•*  lefs  to  that  End,"  ^  we  are  inclined  to  imagine  that 
Happinefs  muft  confift  in  the  Gratification  of  our  feveral 
AfFedions  :  But,  as  adhering  to  ftrift  Epicurianifm,  which, 
whether  preached  and  printed,  recommended  and  enforced 
by  Clergy,  and  whole  Con'ventians  of  Clergy,  as  the  ac- 
knowledged Bajis  of  their  Principles  or  not,  we  are  moft  of 
us  apt  enough  to  do  : — We  find  by  Experience,  that  the 
Demands  of  our  Appetites  are  unappeafed  by  Enjoyment  j 
and  what  is  equally  worthy  of  Obfervation,  una'voidably 
embaraffed  and  difappointed  in  the  Purfuit ;  becaufe  ac- 
cording to  the  CEconomy  of  the  external  Providence,  Inte^ 
reft  is  oppofed  to  Intereft,  Science,  to  Science ;  Sword,  to 
S-word;  the  Fenerial  and  Mercurial  A  ffe(\ions,  each  rivaling 
the  other  in  like  Manner ;  and  not  only  fo,  but  Intereft  is 
oppofed  to  Science;  Science,  to  the  Snvord ;  the  Martial,  to 
the  Venereal  AfFeftions,  ^c.  according  to  all  poffible  Con- 

S  tingencie* 

f  Dr»  Smith, 


*  (    13^    ) 

«  but    his    Delight  Is  in   the  I 

"  Dravijve^jl'pli  unto  God,"   thou  be  *'  vtidden 

••*  from  the  Pride  of  Man,  and  pfelerved  from 
"  the  Strife  of  Tongues."  (d)  and  flialt  be 
''  like  unto  the  Tree  which  is  planted  by  the 

"  Rivers 

(c)  Ifa.  xii.  2.  (d)  Pralms  xxxi.  lo. 

tingencies  and  Variabilities,  interchangeably  and  promif- 
cuoufly,  throughout  all  temporary  A^'airs;  a  wiRied  for 
Succefs  and  Gratification  \x\/ome,  confilting  in  the  Difap.- 
pointnicnt;)  and  Aggrievanc.es  oi  others, 

Hejice  it  is  that  we  become  acquainted  with  the  Vanity 
of  Time,  and  as  we  enter  into  a  real  Converfion  through 
a  Fahh  in  the  redeeming  Power  of  an  omniprefent  Good, 
the  Procefs  of  they^x-^*  Times  is  forwarded  and  elrecled,  by 
Means  of  the  feven-fo]d  Movements  of,  the  external  Provi- 
dence, by  Way  of  a  fe-uen-fold  Series  of  Temptatinns  and 
Psrjecutions.  —  Thus  according  to  the  foregoing  Analyfis  : 

I.  As  the  Convert  becomes  willing  to  die  to  the  Inordinacy 

ot  the  Saturnine  AfFeftions,  for  the  Sake  of  an  Intereji 
in  the  redeemed  State,  and  Trea/ure  in  Heaven,  it  is 
the  Part  of  the  external  Providence  to  promote  fuch  his 
V/iliingnefs,  in  fo  oppofing  to  his,  the  Interells  of 
ethers,  that  by  an  experimental  Senfe  of  the  Vanity 
and  Uncertainty  of  worldly  Profperity,  he  may  thence 
become  ftrengthened  in  the  Renewednefs  of  his  Af~ 
feftions  heavenwards,  and  Confidence  in  a  Treafure 
which  the  Moth  corrnpteth  not,  or  is  liable  to  the  For- 
tuities of  the  prefent  fiuduating  State  of  Things. 

II.  As  laying  afide  his  Books,  retiring  from  Company,  and 
•    ceafing  from  the  Wanderings   of  a  'vain  Imagination, 

in  a  total  Renunciation  of  his  former  Wifdom  ;  that 
he  may  be  induced  to  fupplicate  the  Direftion  and 
Prefervation  of  that  Wtfdom  which  is  from  above  ;  by 
the  Movements  of  the  external  Providence  he  fhalllje 
iBocked, derided, and  difefteemed  by  one  and  all;  for  here- 
by it  is,  that  the  knowing  of  the  beflial  State  becomes 
fevered  and  diilinguiihed  from  that  other  State  of  yfaoau- 
;«c>  which  by  a  iteady  Perfeverance  in  feeking  and 
)•  nocking,  at  Lcnf;th  becomes  opened  unto  him. — Here 
commences,  in  fome  Sort,  his  iejlimony ;  yet, 

III.  He 


(     139     ) 

"  Rivers  of  Water,  that  bringeth  forth  his 
"  Fruit  in  its  Seafon;  thy  Leaf  iliall  not  wither, 
"  and  whatfoever  thou  doefl:  fhall  profper.  The 
"  Ungodly  (as  it  is  written)  are  not  fo^  but  are 

"  like 

III.  He  fhall   not  become  gifted  with  the  Sword  of  the 
Spirit,  but  as  exercifed  in  a  Series  of  powerful  Oppo- 
fitions,  and  daring  Infults,  proceeded  from  thesFitrce- 
nefs  and  Malignity  of  a  diabolic  Mars,  the  Accufer 
of  the  Brethren,  that  diftinguilhing  Species  of  Rant  or 
railing  Accufation,  which  in  every  Age  is  the  fure  Cha- 
rafterilHc  of  the  filthy  Drea/rxr  ;  J,ude  i.  9,    lo.    or  as 
it  may  be  from  the  fecret  Counfel  of  the  Wicked,  or  the 
invenomed  Arrogancy  of  flanderous  Tongues ;  Pfalms 
Ixiv.  and  Ixxiii. 
Here  let  it  be  carefully  noted,  that  however  the  internal 
SOL  becomes  fully  revealed,   but  in  Anfwerablenefs  to  the 
folar  Light  upon   the  fourth  Day  ;  Yet  as  in  the  Procefs  of 
Creation,  fo  likewife  in  the  Regeneration,  it  is  by  Means  of  the 
Light  fhining  in  the  Darknefs,  that  we  at  firil  become  cap- 
able of  diftinguiftiing   Good  and  E--uil,  and  whereby  we  are 
conduced  thus  Step  by  Step,  from  one  Degree  of  Grace  to 
another;   for  N.  B.    the  Light  Jhineth  in  Darknefs,   but  the 
Darknefs  comprehendeth  it  not.;  John  i.  5.  that  is   to  fay,  it 
is  the  L/jf-6/   fpiritually   that  maketh  manifef;  Eph.  v.  13. 
that  convifts  us  of  Evil,  affords    us  clear    Apprehcnfions, 
i^c.  whilft  the  Creature  Is  unable  to  comprehend '\t,  pchervvife 
than  by  fuch  its  o-ivn  Manifefiatlon.  —  Again, 

I.  He  fhall   not  be  entitled  to  a  diwne  Venus,  in  Scripture 

called  Charity,   until   with  Jofeph    (as   it  may  be)    he 
Vithiland  the  Temptations,  and  becomes    crucified  to 
the  External.  —  Neither, 

II.  To  a  divine   Mercury,  in   the   Gift  of  Prophecy,   or  of 

Tongues,  until  firft  the  natural  Volubility  of  the  Tongue, 
that  little  Member,  be  inured  to  the  Bridle  : —  If  any 
Man  offend  not  in  Word,  the  fame  is  a  pirfeSi  Man  ; 
James  iii.  2.     Either, 

III.  Laftly,  is  that  PEACE  which  was  promifed  the  faith- 
ful, to  be  given  as  the  World  giveth  ;  John  xiv.  27. 
or  that  REST   (which  is  the  fame  Thing) ;  Matt.  xi. 

'  28.  that  was  promifed  to  the  Weary  and  heavy  Laden, 

S  2  other  >vife 


(      HO     )         '    ' 

"  like  the  Chaff  which  the  Wind  drivethaway; 
*'  therefore  fhall  they  not  ftand  in  the  Judg- 
**  ment,  or  Sinners  in  the  Congregation  of  the 

*'  Righteous  j   .       .  '         '"    ' 

"         '       "        .  f  r  ■ 


*< 


'    •  The 

otherwife  obtainable  than  through  the  Procefs  of  a 
/e'ven-JbU  Gra.dB.tion,  as  above. 

Thus  we  read  that  IJhmael  was  a  Mocker,  and  Efau  a 
Perfecijtor ;  and  as  then,  "  he  that  was  born  after  the  Flejh, 
*'  perfecuted  him  that  was  born  after  the  Spirit,  even  fo  it  is 
now  ;  Gal.  iv.  29.  Whence  it  appears,  that  fuch  the  mif- 
terious  Workings,  and  Co-workings  of  all  Things  together, 
that  (o  far  as  we  embrace  the  prefent  Opportunities  of  lay- 
ing hold  of  a  pradlical  Religion,  the  E-vil  among  Men  fhall 
be  found  entirely  fubfervient  to  our  Advancement  in  the 
higheftGood ;  as  it  is  written,  "  WE  KNOW,  that  all 
'*  Things  work  together  for  Good,  to  them  that  love  God ; 
•*  to  them  who  are  called  according  to  his  Purpoje  ;"  Rom, 
viii>  28. 

And  whereas  in  all  Kinds  of  Strifes,  Contentions,  or  E- 
mulations  merely  human,  the  Weaker  muft  fubmit  to  the 
Stronger  and  more  Powerful ;  whilft  the  moft  Powerful  of 
all  do  triumph  at  the  greateft  Hazard,  and  in  the  moft  im- 
minent Dangers  ;  not  fo  in  the  other  Kind  of  Warfare  ;  for 
let  the  Faithful  be  affured  for  their  Encouragement,  that 
as  fteadily  they  perfevere  in  a  right  Faith  and  Rejignaticn, 
fuch  the  aftonifhing  Wifdom  of  God,  in  having  comf)afred 
the  Waters  with  Bounds,  it  is  impoffible  their  Enemies  fhould 
ever  prevail  againft  them ;  or  into  whatfoever  Straits  or 
Difficulties  they  may  fall,  that  ever  they  fhould  be  difcon- 
certed,  afhamed  or  confounded  :  f  **  Let  not  mine  Ene- 
•*  mies  triumph  over  me  :  Yea,  let  none  that  ijoait  on  thee 
•'  be  ajhamed  •"  Pjalms  xxv.  2,  3.  For  as  with  Chriji  upon 
Earth,  it  was  impoffible  that  the  mofl  fubtil  of  the  Scribes 
or  Pbarifees  fhould  enfnare  him  in  his  Words,  becaufe  he 

knew 

■f  Unlefs  it  be,  for  a  Time,  as  a  Trial  of  their  Faith,  in 
Order  thqt  in  the  IJfue  they  may  thereby  have'gained  the  greater 
advantages. 


(     141     ) 

The  Name^  as  above,  confifteth  of  THREE 
diftindt  Sounds^  or  Modulations  of  the  Voice ; 
comprehending  the  whole  Myftery  of  God  in 
Trinity  :  So  the  Alphabet  at  large    (as  aforefaid) 


IS 


knew  their  Thoughts  and  the  Intention  of  their  Minds  in 
endeavouring  fo  to  do,  even  fo  it  is  with  the  Redeemed  to 
this  Day  :  They,  in  gradually  obtaining  a  Viftory  over  the 
Beaji,  and  over  his  Image,  and  over  his  Mark,  and  over  the 
JVaw^^rofhis  Name;  Reu.  xv,  2.  become  enabled  there- 
by to  compafs  all  his  Thoughts,  his  Powers,  and  PofTibi- 
litie«  of  Adlion,  as  with  a  Span ;  being  isore  intimately- 
acquainted  with  every  Motion  and  Operation  of  his  Mind 
and  Thoughts  thanhimfelf:  Whilft  he  that  thus  judgeth 
or  difcerneth  is  judged  of  no  Man."   i  Cor.  ii.  15. 

Thus  the  Faithful,  a.s  duly  perfevering  in  their  fevicral 
and  refpedlive  Callings,  may  depend  upon  a  perpetuated 
ViSlory,  which  at  Length  fhall  confill  in  ngthing"  lefs  than 
an  O-vercoming  of  the  World: —  "  Whatfoever  is  born  of 
*'  God  overcometh  the  World  ;  and  this  is  the  Vidory 
**  that  overcometh  the  World,  even  our  Faith  ;"  John  v.  4. 
Here  is  the  being  preferved  above  the  Waters,  and  the  alone 
Prefervation  that  is  poffible  :  — Not  that  by  a  Perfeverance 
in  the  Faith  we  become  void  of  Affeftion,  but  as  the  feven- 
fold  Movements  of  the  beftial  AfFedions,  be  fubjedled  to 
the  (Eeconomy  of  th«  Temporary,  fo  as  dying  to  the  Tem- 
porary, by  a  due  Perfeverance  in  the  Faith,  we  become 
fwayed  by  the  Movements  of  the  ETERNAL  HEAVENS. 
—  And  whereas /^/fr^y?  Hands  oppofed  to  Inter eji  ;  Science, 
to  Science  ;  Szuord,  to  Sivord,  &c.  in  the  Fall ;  not  fo  a- 
mong  the  Brethren  of  the  A^e-xv  Jerufalem  State;  for  here 
Inter eji  correfponds  with  Interejl ;  Science,  with  Science ; 
Zeal  correfponds  with  Zeal;  and  Charity,  with  Charity, 
and  that  by  a  Sympathy  inviolable  to  all  Eternity  :  7ejii- 
mony,  with  'Tfjlimony ;  Prophecy,  with  Prophecy  ;  unexempt- 
ed  indeed  from  a  Diverfity  of  Gifts ;  i  Cor.  xii.  but  freed 
from  the  Strife  of  Tongues  ;  Pfalm  xxxi.  26.  the  External 
being  delivered  from  its  Inordinacies  by  fubmitting  to  the 
Internal^\n\i ;  this  the  being  fwayed  by  theMovements  of  the 
eternal  Pro'vidence,  is  thatfame  which  certain  of  our  Moderns, 
called  Enthufiafts,  would  be  underftood  to  mean  by  a  being 
led  and  guided  by  the  Spirit :  Our  being  fo  guided  is   in- 

vifible 


,  (       H2       ) 

is  proceeded  from  the  Alphabet  divine,  compre- 
henfive  of  the  whole  of  that  infinite  Plurality  of 
Sounds,  that  are,  or  can  b*e  uttered  in  the  Hea- 
venly Places. 


Hen 


CE, 


vifible  and  incomprehenfible  to  the  Beajl  In  his  unconvert- 
ed State  ;  yet,  as  certainly  as  the  Bead  in  the  Fall  is  float- 
ed and  borne  about  by  the  undulatory  Fluftuations  of  the 
beftial  AfFeftions,  as  upon  the  Waves  of  a  tro'ubled  Sea, 
fo  certain  it  is,  that  the  Vibrations,  or  undulatory  Move- 
ments of  the  feven-fold  Diverfity  of  AiFeAIons  which  we 
experience  in  the  new  Jeru/alem  State,  do  correfpond  with 
the  Movements  of  thofe  Waters  nvhich  God  hath  ejiablijhed 
for  euer  and  ever;  Pfalm  cxlviii.  even  the  Waters  X^azx.  be 
above  the  Heavens  ;  and  in  this  Senfe  it  is  that  the  Eled  are 
preferved  as  in  the  Hoiloiv  of  God's  "Hand;  Ifa.  xl.  12.  thgt 
they  are  entitled  to  the  Protedion  of  the  eternal  Providence, 
in  fo  much,  as  that  according  to  the  Letter  of  the  Text,  the 
fvery  Hairs  of  their  Head  are  numbered:  For  as  inftantly  con- 
duced by  fuch  fecret  Providence,  they  efcape  an  Infinity 
of  Contingencies  and  Fortuities  whereunto  the  Beaji  is  li- 
able. *  Thus  Efau  Ihall  perfecute  Jacob  (the  called)  to  the 
Extent  of  that  Power  which  is  given  him  ;  yet  the  Conduft 
of  Jfrael  (the  eledled)  fhall  no  Man  arraign  his  Path,  being 
a  Path  which  no  Fonvl  knoixieth,  and  which  the  Vulture's  Eye 
hath  not  feen. —  "  The  Sinners  in  Zion  are  afraid,  Fear- 
*•  fulnefs  hath  furprized  the  Hypocrites ;  Who  among  us 
*'  ihall  dwell  with  devouring  Fire,  who  among  us  Ihall 
*'  dwell  with  everlafting  Burnings  ?  He  that  walketh  righ- 
'*  teoufly,  and  fpeaketh  uprightly  :  He  that  defpifeth  the 

'*  Gain 

•  That  the  external  Man  Jh all  in  any  Zt ate  he  entirely  ex- 
emptid  from  Contingencies,  or  a  Liablenefs  to  Accidents  or 
Fortuities,  may  not  he  afferted ;  hut  as  caught  up  into  the  Wheel 
of  the  eternal  Providence,  that  any  Kind  of  Fortuities  Jhall 
deftroy  his  Peace,  or  that  ever  he  Jhall  become  fo  entangled  in 
his  own  Conduft,  or  enfnared  by  the  Sublilties  of  the  Enemy, 
as  to  be  reduced  to  the  NeceJJity  of  fpeaking  or  ailing  Incon- 
liftencies,  or  to  the  NeceJJity  of  fpeaking  or  ailing  Ignobly  or 
diflionorably,  njue  may  very  fafely  deny,  as  being  altogether 
impoflible,  /»  Cafe  he  be  faithful  in  perfevering  to  the  End, 


(    143    ) 

Hencf,  as  the  A,  and  thfe  O,  *  the   Begin- 
ning, and  the  Ending,  do  conftitute  the  HIGH- 
EST CHARACTER   whereof  we   have    any 
Knowledge  •,  Co  ncijther  were  their  Figure  the 
•  Produd 

•  Rev.  i.  8. 
**  Gain  of  Opprcffors,  and  fhaketh  his  Hands  from  holding 
"  of  Bribes,"  l^c.  If  a.  xxxiii.  14,  15.  ♦*  He  (hall  dwell  on 
"  high,  his  Place  of  Defence  ftiall  be  the  MUNITION  of 
*'  Rocks.  Bread  fhall  be  given  him,  and  his  Waters  fhall  be 
•*  Jure  ;  Ver.  16.  Look  upon  Ziow,  the  City  of  oar  So- 
*'  lemnities ;  thine  Eyes  Ihall  fee  Jerusalem  a  quiet  Ha- 
*  *  bitation  ;"  Ver.   20. 

Look  now  upon  the  Charafterifticks*  of  the  true  Church 
militant'.  Rev.  xii.  I.  How  anCwerable  to  our  Doftrine  of 
the  LIGHT,  that  central  Irradiation  the  eternal  SOL  ; — 
that  the  Woman  fliould  be  cloathed  ivith  the  SUN  :  And 
how  anfwerable  to  the  Tenor  of  our  prefent  Difcourfe,  that 
(he  likewife  Ihould  be  defcribed  as  having  the  Moon  under 
her  Feet !  For  the  Moon,  as  thus  mentioned,  refpefts  the 
feventh  znd  la&.  o^  the  planetary  fe'ven,  and  is  meant  of  the 
Moon  and  its  Primary,  -viz',  the  World,  and  all  voorldly  Af- 
feiiicns.  How  anfwerable  fuch  Defcription,  I  fay,  to  the 
correfpondentDodlrine  of  2ihtmg  f referred  abofue  the  Wa- 
ters, and  of  o-vercoming  the  World.  "  Thefe  Things  have 
*•  I  fpoken  unto  you,  that  in  me  ye  might  have  Peace  :  In 
*'  the  World  ye  Ihall  have  Tribulation,  but  be  of  good 
**  Cheer,  Ihaxe  overcome  the  World ;"  John  xvi.  33. — And 
let  the  Reader  be  entreated  to  compare  thefe  the  genuine 
Charafterifticks  of  the  true  Church  militanf,  with  the  oppo- 
fite  Charafterifticks  of  the  myfiical  Babylon  (our  nominal 
Chriftendom)  Rev.  xvii.  She  likewife  we  find  difcourfed 
under  the  Idea  of  a  WOMAN :  In  Refpedl  of  her  profef- 
fing  fo  avowedly  the  Name  Chriji,  whilft  ignorant  of  the 
true  fuixmum  bonum,  and  even  void  of  that  FAITH  which 
properly  is  Faith  in  the  evangelic  Senfe :  She  is  called  the 
GREAT  WHORE.  And  by  Reafon  of  the  pernicious  Ef- 
feds  o^fpurious  DoSrine,  the  fame  is  called  the  WINE  of  her 
FORNICATION,  and  wherewith  the  Inhabitants  of  the 
Earth  in  an  univerfal  Manner  are  made  drunk.  As  dignified, 
fupported,  and  upheld  by  the  Civit  Power,  flic  iii  this 
Senfe  doth  Ct  upon  ihs/tarltt  celvHrtd  BEAST,  and  in  Re- 

fpeft 


(     H4     ) 

^rodud  of  Chance;  but  as  thus  occurring  in  fa- 
cred  Writ,  were  appegjed  to  in  their  Order,  as 
importing  and  comprehending  a  Circle  of  ever 
beginning,   but  neve^  ceafing  Wonders.     The 

O 

fpeft  of  a  Pomp  and  Magnificence,  merely  fuperhicial,  fhe 
was  feen  to  be  arrayed  in  PURPLE  and  SCARLET  Colour, 
&c.  Fer.  10.  In  Refpeft  of  that  political  Unanimity  in.  her 
Difcipline  and  CEconomy,  that  is  the  Prefcrvative  of  regu- 
lar Societies,  fhe  is  called  the  GREAT  CITY ;  and  in  as 
much  z.%.thzt  fable,  yet  afpiring  Race,  "  t\ax/eparate  Or- 
•'  DER  OF  MEN,"  J  which  we  call  Clergy,  is  thu  Moutb 
and  Wifdom,  Tongue  and  Utterance  whereby  the  People  and 
Nations  fo  univerfally  are  fwaycd  ^  Ihe  is  that  great  Citt 
which  REIGNETH  OVER  the  Kingj  of  the  Earth.  The 
/e'ven-foldConftitution  of  the  Mind  which  hath  Wifdom,  is  that 
found  Temperament  of  Conftitution  whereupon,  as  upon  a 
fenjen-fold  Eafu  f  immoveable,  fhe  doth  plan  her  enormuous 
Syjiems  of  Epicurianifm  :  I  fit  a  ^een,  and  am  no  Wiioiv, 
and Jhall fee  no  Sorrow;  Rev.  xviii.  7.  And  in  Refpeft  of 
the  Volubility,  the  communicative  undulatory  Movements 
of  the  AiFedlions,  the  fublunary  Vibrations  and  Fluclua- 
tions  of  all  human  AiFairs,  the  People,  and  Multitudes,  and  ' 
Nations,  and  Tongues,  in  this  Senfe  be  the  MANY  WA- 
TERS upon  which  the  Whore  {ilitih ',  Ver.  15.  And  laftly, 
in  Refpefl  of  that  univerfal  Confufton,  Mifunderjiandivg,  and 
Dijenfon  in  which  ihe  mud  at  Length  become  inevitably 
caught  and  entangled  as  in  her  o^n  Snare,  and  wherein  her 
approaching  Ruin,  univerfal  zndfnal  Defolation  Ihall  confift  ; 
flic  is  moll  properiy  a  Babel  or  Babylon  CONFUSION.  |J 

F.  S.  It  Ihould  have  been  obferved,  that  as  inft^nced  in 
the  Cafe  of  Job,  fo  alfo  in  that  of  Nebuchadnezzar  ;  Dan» 
iv.  36.  when  having  pafled  under  the  Difcipline  of  the 
f even- f old Procefs,  viz..  x^cv^fe'ven  Times  &s  above  difcourfed, 
according  to  the  Scripture  Admonition,  feekfrjl  the  King- 
dom, &c.  Matt.  v\.  33.  we  are  then  admitted  to  the  tem- 
perate Enjoyment  of  whatfocver  the  fublunary  Gratifications ; 

we 

X  Dr.  Smuh.  f  Seven  Moutaint;  Ver.  9. 

]|  The  Hebrew  ^'ord  Babel,  or  Babylon,  //  firiSly  an- 
/werable  to  the  Englilh  Word  Confuiion. 


(     145    ) 

O  is  a  Circle-,  fo  the  Myftery  of  God  is  a  Circle: 
The  O  IK  a  Figure,  or  Similitude  of  Life  Eter- 
nal. "  I  am  he  that  liveth,  and  was  dead;  and 
"  behold  I  am  alive  forevermore." 

When  according  to  the  Procefs  of  the  feven- 
fold  Generation,  the  Purpofe  of  Deity  becomes 
known  and  revealed  in  the  Order  of  Creation, — 
the  fix,  as  aforefaid,  do  play  as  in  a  Circle. 

The  Magnetifm  of  the  WILL  in  Saturn  is 
th^  Alpha  o{  the  Circle;  Sol  is  the  Center;  Sa- 
turn, Jupiter  and  Mars  in  Trinity,  Venus, 
Mercury  and  Luna  \n  Trinity,  \\  are  the  Circum- 
ference of  all  Things. Thus  the  O  is  a  Circle, 

and  the  Circle  is  the  Myftery  of  the  CANDLE- 
STICK, which  Mofes  was  to  make  after  the 
Pattern  which  was  fhewed  him  in  the  Mount : 
See  Exodus  xxv.  from  3 1.  to  the  End. 

Let  us  here  repeat,  that  Luna  with  its  Pri- 
mary in  being,  counted  for  the  Seventh,  is  ever 

T  to 

II  Myftically  to  be  underllood. 

we  either  may  need  or  dejire,  it  being  in  fuch  our  State  of 
Redemption  only,  that  we  ever  become  capable  of  any  right 
Etijoyment  even  of  the  Word's  Good  :  For  hereby  it  is,  that 
in  the  Words  of  our  learned  DoSior,  we  become  capable  of 
making  a  "  right  Eftimation  of  Objefts  and  of  purfuing 
"  them  feveraliy  with  a  Degree  of  Force  commenfurate  to 
«*  their refpeaive  Values;"  it  being  altogether  impoffible 
that  we  Ihould  not  mif-value  and  o'ver  'value,  and  of  Con- 
fequence  mif-purfue  the  Things  of  Time  until  having  expe- 
rimentally tailed  and  handled  of  the  Richss  of  Eternitj^ 


(     146     ) 

to  be  iinderftood  in  a  two-fold  Senfe :  For  firft, 
as  the  feventh  Form,  it  is  Saturn  fublimcd  into 
Air  (or  according  to  the  Eternity  an  heavenly 
jEthtr)  which  being  drawn  by  the  powerful  At- 
•  tradion  of  the  Fire,  is  the  proper  Breath  thereof, 
and  the  Caufe  of  its  perpetual  Shine. 

But  fecondly,  according  to  the  Order  of  Cre- 
ation, the  Seventh  is  not  only  Saturn  fublimed 
into  Air,  as  the  Breath  of  the  Fire,  but  Saturn 
in  a  State  of  reajfuming  his  former  Magnetifm  : 
Such  his  State  being  that  which  conftitutes  all 
animal  Corporiety. 

The  Corporiety  that  thus  commences,  is  not  pe- 
culiar or  diflinft,  N.  B.  from  the  Seven  in  the  other 
Senfe,  otherwife  than  as  it  is  an  EJfence  proceed- 
ed from  the  whole  of  the  Seven  as  a  Subjlratum 
or  Body ;  the  Reft  or  Acqueifcence  of  the  whole, 
as  being  that,  wherein  the  fix  do  rejoice  as  in 
their  proper  Houfe  and  Home.  To  inftance 
this  the  two-fold  Seventh  in  the  Blood  of  an  Ani- 
mal: 

The  Mechanifm  of  the  Lungs,  how  adapted 
to  the  deftin'd  Purpofe!  Here  the  Air  ifliies 
forth  from  the  Fire  of  the  animal  Soul,  and  is 
powerfully  attrafled  in  return,  as  the  Breath  of 
the  Fire,  and  Support  of  its  continual  Burning. 
The  Air  thus  originated  from  the  Magnetifm 

of 


,    (     H7     ) 

of  the  firjl  Form  in  the  Trafmutation  of  the 
Fire,  affordeth  unto  the  Blood  its  'Tin^ure^  and 
vital  expanfive  Motion ;  fo  from  fuch  the  expan- 
five  Mobility  and  Fluidity  of  the  Blood  doth  the 
two-fold  Seventh  arife,  viz.  Firft  an  JEtber,  or 
vital  Spirt  (by  Phificians  termed  animal  Spirits) 
and  fecondly,  a  fhooting-forth  into  a  corpufcular 
EJ[entiality.  J 

That  the  Seventh  is  however  an  Embracing 
and  Laying  hold  of  the  First,  is  that  which  we 
efpecially  would  obferve.  It  is  the  Magnetifm 
of  Saturn  in  the  Confumingncfs  of  the  Fire, 
that  draweth  back  the  Air  into  itfelf ;  fo  like- 
wife  it  is  the  reafllimed  Magnetifm  of  the  firft 
Form  that  is  the  Caufe  of  the  corpufcular  EfTcn- 
tiality  in  Luna. 

As  the  Beginning  and  the  Ending  thus  embrace 
eachother,  fo  the  Movements  of  the  feven  Forms, 
whether  of  the  eternal  or  temporary  Nature,  be 
circular  throughout :  Such  be  the  Movements  of 
the  planetary  Sphere  ;  fuch  the  animal  CEcono- 
my  in  the  Blood  of  the  temporary  Man ;  and 
fuch  the  Wheel  of  the  Mind  in  the  Renovation. 

Thus  the  Ingrefs  of  the  Unity  into  the  Firft, 
in  the  Reft,  or  Acquiefcence  of  the  fabbatic 
State,  is  perpetual  as  the  Egrefi,  or  iflliing  forth 

T  2  from 

t  The  Beaft  that  was  and  is  not,  even  he  is  the  Eighth, 
and  is  of  the  Seven ;  Rev.  xvii. 


(     h8     ) 

from  the  Seventh,  in  a  finifhed  Difplay  of  Lite, 
Liberty  and  Agency. 

Now  as  touching  the  divine  Prefcience.y  it  is 
cafy  to  admit  that  as  Creation  commenced,  it 
was  perfed:ly  foreknown,  that  in /a:  Days  Ihould 
the  Heavens  and  the  Earth  be  finiflied,  and  that 

the  Seventh  fhould  be  bleffed  and  fanftificd. 

"  Thefe  are  the  Generations  (faith  Mofes)  of 
"  the  Heavens  and  of  the  Earth  ;  i^c.  Gen.  n.  4. 
"  and  of  every  Plant  of  the  Field  before  it  was 
"  in  the  Earth  j  and  every  Herb   of  the  Field 
*'  before  it  grew."     That  the  i'urpofe  fhould 
have  been  generated  in  the  Plants  and  Herbs  of 
the  Field  before,  they  were  in  the  Earth,  it  is 
prefumed  hath   been  fufEciently  explained,  in 
that  the  whole  was  a  Contemporary,  and  feven- 
fold  Generation  :  But  how  odly  would  it  read, 
how  incongruous  to  affcrt,  that  every  Herb,  or 
Tree,  each  Animal,    or  Infed:,    each  Spire  of 
Grafs,  was  foreknown  of  Deity  in  a  limited  and 
definite  Senfe  i  and  efpecially  as  Mofes  hath  been 
fo  particular  in  repeating  at  the  Clofe  of  each 
feveral  Operation,  Godfaw  that  it  was  good -^  i.  e. 
was  pleafed  and  entertained  at  fuch  Sights  and 
Difcoveriefi  as  were  feverally  opened  in  their  re^- 
fpedive  Order. 

The  Greatnefs  and  Excellency,  the  all-com- 

prehenfive,  all-perfed  Omnifciency  of  Deity,  i« 

the  Theme  univerfal  of  the  Prophets. 

"  Dominion 


(     H9     ) 

"  Dominion  and  Fear  are  with  him,  he  mak- 
"  eth  Peace  in  high  Places.   Is  there  any  Num- 
"  ber  of  his  Armies  ?  And  upon  whom  doth 
"  not  his  Light  arife  ?  How  then  can  Man  •/* 
^c.  Job  XXV.  4.     "  Behold  even  to  the  Moon, 
"  and  it  fhineth  not  -,  yea  the  Stars  are  not  pure 
"  in  his  Sight."  Thefe  were  the  Words  of  Bil- 
dadxhtShuhite.     But  faith  Job  in  Reply,  *' To 
*'  whom  haft  thou  uttered  Words  ?  And  whofe 
"  Spirit  came  from  thee  .?    Dead  Things  are 
*'  formed  from  under  the  Waters,  and  the  In- 
"  habitants  thereof.     Hell  is  naked  before  him, 
**  and  Deftrudlion  hath  no  Covering.  Heftretch- 
**  eth  out  the  North  over  the  empty  Space,  and 
hangeth  the  Earth  upon  nothing.     He  bind- 
eth  up  the  Waters  in   his  thick  Clouds,  and 
"  the  Cloud  is  not  rent  under  them.     He  hold- 
*'  eth  back  the  Face  of  his  Throne,  and  fpread- 
«  eth  his  Cloud  upon  it.     He  hath  compafTed 
*'  the  Waters  with  Bounds,  until  Day  and  Night 
«'  come  to  an  End,"  ^c.  Chap.  xxvi.     Con- 
cluding, "  Lo  thefe  are  but  Parts  of  his  Ways." 


CHAP.    VI. 

CREATION    PARTICULARIZED. 

HE   hath   compafTed    the  Waters    with 
Bounds,  until  Day  and  Night  come  to 
"  an  End."^ 

Waters 


(     15°    ) 

Waters  thus  mentioned,  are  Waters  in  the 
great  ^enfe -,  and  that  the  Waters  Ihould  be 
compared  with  Bounds,  how  excellently  com- 
pieheafive  of  the  Scope  of  our  prefent  Difcourfe. 

When  the  Earth  was  without  Form,  and 
void  ;  and  Darknefs  was  upon  the  Face  of  the 
Dpep,the  Spirit  of  God  (as  it  is  written)  did  move 
upon  the  Face  oi  x\\q  Waters.  This  the  Moving  of 
the  Will,  the  abiffal  and  unfearcheable  Will,  cal- 
led the  Sprit  of  God,  was  an  ALPHA. 

FIRST,  As  in  the  Beginning,  xh^Wiil  of 
the  UNITY  entered  into  the  Magnetifm  of  the 
firO:  Form,  viz.  Saturn :  The  Deep,  which  was 
without  Form,  and  void,  became  hardened  and 
compadled  into  a  various  Kind  of  Efientiality, 
according  to  the  feven-fold  Properties  of  its/<?r- 
nter  State ;  that  is  to  fay,  the  Earth,  Air,  and 
Sea  of  the  elder  World,  which  by  a  fad  Difafter 
was  become  broken,  darkened,  and  blended  in- 
to one  confufed  Mafs ;  upon  this  the  Moving 
of  the  Fiat  in  Saturn,  did  begin  to  afllime  a  new 
Mode  of  Exiftence  :  For  whereas  all  was  Life 
and  Spirituality,  the  unbroken  Element  of  an 
all-tranfparent  and  chryftaUine  Fluidity,  ere  the 
Angels  departed  from  their  firil  Eftate,  but  now 
in  the  Alpha  oiGo^\  thus  beginning  to  create, 
each  Order  of  the  antecedent  Spirituality  did  be- 
gin to  aflume  its  deflined  Order  in  that  lower 

Sphere 


(    151    ) 

Sphere  of  a  materialized  and  divided  Condition, 
pre-purpofed  by  the  Creator. 

Upon  this  the  Moving  of  the  Fiat  in  Saturn 
the  Earth  and  Planets  became  refpedlively  drawn 
into  their  globular  Form,  whence  the  Void  be- 
came clear  •,  and  when  God  faid  let  there  he  Lights 
and  there  was  Lights  the  fame  was  a  Glance  of 
the  Eternal  Lights  a  certain  Brightnefs  of  the 
Expanfe,  which  it  feems  God  called  Day.— The 
Light  being  divided  from  the  Darknefs,  Ver.  4. 
the  Evening  and  the  Morning  were  the  firft  Day. 

SECONDLT,  the  orbicular  Motion  becomes 
general  throughout,  and  ere  SOL  was  enkindled 
a  Temperament  was  produced  :  The  Firmament 
in  the  MIDST,  Ver.  6.  that  fhould  divide  the 
Waters  from  the  Waters,  feems  to  have  been 
mentioned  as  the  Center  of  the  planetary  Syf- 
tem ;  however  the  Fire  was  yet  unenkindled  (as 
the  Candlejiick  with  its  Branches,  three  on  each 
Side  ;  and  the  SHAFT  of  the  Candlcftick  is  de- 
fcribed.  Exodus  xxv.  without  any  Mention  of  the 
Candle,  or  of  the  Light  of  the  Candle) :  The 
Waters,  Ver.  '6  and  7.  being  Waters  ?.s  yet  meant 
in  the  great  Senfe,  viz  Chaos  or  the  Deep  be- 
caufe  of  its  Fluidity  ere  compared  and  adjufted 
by  the  creating  Fiat:  And  as  the  Light  was  di- 
vided from  the  Darknefs  upon  the  firft  Day ;  fo  ndW 
the  Waters  are  divided  from  the  Waters,  both 
of  which  Dividings  according  to  the  concealed 

Meaning, 


(     152     ) 

"Meaning,  bear  a  View  to  the  two-fold  Trinity 
of  Darknefs  and  Light  as  heretofore  difcourfed  * 
The  Former  refpedts  Light  and  Darknefs  fimply? 
and  the  Latter^  the  feven-fold  Generation  of  all 
animal  and  vegetable  Subftances ;  thus  as  the 
Waters  were  divided  from  the  Waters  upon  the 
fecond  Day,  it  Ihould  feem  that  here  was  the 
Original  of  Male  and  Female^  for  that  all  Dif_ 
tindion  of  Sexes  confifteth  in  a  certain  Difu- ' 
nion  of  Darknefs  and  Lights  or  of  the  triunt 
State  of  the  animal  Fire,  with  the  Trinity  of  its 
Light.  J  The  Evening  and  the  Morning,  Ver* 
8.  were  the  fecond  Day. 

THIRD  LT,  Whilft  the  Heavens  revolve 
according  to  their  annual  and  diurnal  Motion, 
theSeparation  is  continued,  and  the  Temperament 
enhanced  : — The  Face  of  the  Ground  becomes 
dry,  Fer.  9.  and  God  called  the  dry  Land  Earth, 
and  the  Gathering  together  of  the  Waters,  called 
he  Sea,  Fer,  10.  As  this  the  third  Form  be- 
comes intenfe,  the  fifth  begins  its  Dawn,  whence 
Life  is  produced  in  the  firft  Degree  •,  for  at  this 
the  firfl  Conjundion  of  the  Martial  and  Venereal 
Properties  in  the  vegetable  Kingdom :  "  Let 
*'  Earth  bring  forth  Grafs  ('laid  the  Fiat  of  God) 
"  and  the  Herb  yielding  Seed  after  his  Kind, 
"  and  the  Fruit  Tree  yielding  Fruit  after  his 

«  Kind, 

X  This  being  a  My  fiery,  an  Explication  whereof  may  not 
be  attempted  here^ 


(     153     ) 

**  kind,  whofe  Seed  is  in  itfelf  upon  the  Earth, 
"  and  it  was  fo."— Thus  the  Evening  and  the 
Morning  were  the  third  Day. 

FOURTHLT,  That  Candle,  the  Day-Star 
of  our  prefent  fojourning,  was  lighted  up  in  its 
Order  upon  the  fourth  Day ;  and  faith  Mcfes^ 
Ver.  6.  he  made  the  Stars  alfo  —How  indefinite 
foever  thefe  the  Words  of  the  Text,  it  is  by  no 
Means  probable  that  the  Creation  of  the  Fixed- 
iiefs  of  our  no6lurnal  Splendor  univerfally  was 
to-temporary  with  that  of  the  Sun  -,  wherefore 
of  the  Stars^  as  thus  mentioned,  we  underftand 
the  Branches  of  our  own  Candlejlick,  f  the  fix 
primary  Opaques.  Yet  Stars  in  the  indefinite 
Senfe  may  be  likewife  admitted,  becaufe  whether 
co-temporary  or  not,  the  Order  of  their  Birth 
was  ftridly  the  Order  of  the  fourth  Form^  as  was 
that  of  the  Sun  •,  wherefore  properly  mentioned 
at  this  the  Clofe  of  th^  fourth  Day. 

FIF^HLT,  Now  higher  Degrees  of  Life 
become  generated.  The  Eflentiality  oi  Venus  is 
Water,  as  aforefaid,  originated  from  the  Fire,  ia 
Conjun6tion  with  its  Light :  Here  was  a  general 
bringing  forth  :  "  Let  the  Waters  bring  forth 
"  abundantly  the  moving  Creature  that  hath 
*«  Life-,  and  Fowl  that  may  fly  above  the  Earth, 
*'  in  the  open  Firmament  of  Heaven,"    i^c. 

U  Ver. 

f  Exodutxxx.  31.  to  the  End. 


(^54     ) 

Ver.  20,  21.  Thus  the  Animal  ^urceeds  to  the 
vegitable  Life.  And  the  Evening  and  the  Mor- 
ning were  the  fifth  Day. 

SIXTHLY^  When  xhtPurpofe  became  mani. 
fefted  in  the  higher  Order  of  Animals  npon  the 
fixth  Day^  then  was  the  Time  when  the  HUMA- 
NITY fhould  be  revealed  as  before. 

SEVENTHLT,  And  laflly,  \.ht  Seventh  was 
thtfabbattic  State,  wliich  I  think  muft  be  allowed 
to  have  ceafcd  with  the  Day.  Thus  the  Waters 
Avere  compaffed  with  Bounds: But  accord- 
ing to  our  Text,  God  compaffeth  the  Waters 
with  Bounds,  until  Day  and  Night  come  to  an 
End. 


CHAP.     VII. 

PROVIDENCE. 

O  W    incommunicably  wonderful  that 
Harmory  fo   inviolably  maintained  in 
the  Courfe  of  thofe  the  feveral  Com- 
munications of  God  to  Man,   which 
v.'e  call  Scrl-pture.  .    , 

As  comparing  our  fubfequent  Analyfis  of  the 
Aucdtions  with  the  feven-fold  Generation  of  the 

•  Heavens 


(     ^55     ) 

Heavens  and  of  the  Earth,  as  particularized  'in 
the  foregoing  Chapter,  behold  we  obviated 
the  Analogy^  which  according  to  the  fcriptural  and 
prophetic  Acceptation  of  the  Word,  fliould  jlib- 
fift  between  Waters  in  the  more  literal,  and  Wa- 
ters in  the  more  myltical  Senfe,  viz.  WATERS 
as  the  Word  occurs.  Gen.  i.  2.  and  WATERS 
in  fuch  Senfe  as  already  hath  been  touched  upon 
in  our  fubfequent  Difcourfe,  and  particularly  as 
the  Word  occurs.  Revel,  xvii.  15.  viz.  the 
BejUal  Affeftions  in  Refpeft  of  their  volluble 
and  confufed  Variabilities  under  the  Dominion 
cf  the  external  Fr evidence. 

These  the  Words  of  our  Text  may  be  taken 
in  the  two-fold  Senfe ;  for  when  Creation  was 
finiflied,  the  W^ATERS,  viz.  primitive  Chaos^ 
were  compalTed  with  Bounds ;  but  that  the 
"  Waters  fhould  be  compaffed  with  Bounds  un- 
"  tABay  and  iVig-^/ come  to  an  End,'*  the  abfolute 
and  unchangeable  Validity  of  the  Expreffions 
may  ftill  be  depended  upon  as  defcriptive  and 
explanatory  of  the  Manner  in  which  Beily  fuper- 
in tends  the  all-poffible  Variabilities  of  human 

Affairs. 

* 

In  having  willed  our  Exiftence,  God  may  ftill 
be  affirmed  to  will,  and  to  authorize  all  our  Ac- 
tions, whether  evil  or  good :  That  there  ftiouid 
have  been  a  Poflibility  of  Evil,  we  afcnbe  not 

U  2  to 


{     ij6    ) 

to  the  Will  of  God,  but  to  the  abfoiute  Necefr 
fity  and  Pofllbility  of  the  Thing  itfelf.  And  ini 
as  much  as  God  doth  will  to  his  Creatures  the 
Fower  of  chufing  either  the  Evil  or  the  Good  for 
themielves,  in  this  Scnfe  doth  he  will  the  Evil 
of  our  Ways  in  comnlon  with  the  GW;  and  in 
as  much  as  he  hath  willed  the  Boundaries^  mea- 
fured  the  ^antities,  and  circwmfcribed  the 
Spheres  of  all  poffiblc  Evil  that  ever  fhould  be 
brought  into  Exigence,  in  his  having  fo  won- 
derfully adapted  the  Means  to  the  End^  alj 
pofTible  EVIL,  the  fubfervient  Means  of  all  pof- 
fible  GOOD :  It  is  in  this  Senfe  that  the  abfolute 
Validity  of  our  former  Aflertion  may  be  de- 
pended upon,  viz.  That  the  Power  and  Agency 
of  the  Creature  is  neither  more  nor  lefs  than  the 
Power  and  Agency  of  God  by  the  Creature ; 
And  in  what  Senfe  the  f even-fold  Procefs  in  the 
feneration  of  the  Heavens  and  of  the  Earth, 
as  compleated  upon  the  feventh  Day,  was  pre- 
purpofed  and  foreknown  of  God  j  in  fuch  benfe 
were  the  TIMES  of  the  World,  Dan.  xii.  7. 
^ndRev.im.  14.*  pre-purpofed  andpre-ordinated 
likewife  in  the  prc-determined  feven-fqld  Procefs 
of  the  Regeneration.  ♦ 

For   in  as  much  as  the  Will  of  the  Eternity 

became  crcatural  in  Adam,  fo  the  Purpofe  of  God, 

^  the  Glorification  of  himfclf,  was  purpofed  ^ 

'         ^  the 

%  ASs  xvii.  26.. — i.  7,  a. — xix.  2.1. 


(    ^S7    ) 

the  ahfohie  free  Agency  of  the  Creature  -,  feeing 
that  as  heretofore  obferved,  fuch  Purpofe  was 
purpofed  in  the  Name  Chrijl  Jefus.  § 

Understant  When  Man  was  at  firft 

become  generated  i or  cieated)  in  the  Image  of 
God,  and  after  his  Likenefs,  upon  the  fixth  Day, 
he  was  properly  a  Son  of  the  Morning  ;  was  placed 
in  abfokite  Dominion,  but  was  incapable  of 
maintaining  his  Sovereignity,  becaufe  he  HIM- 
SELF had  not  been  the  Creator  \  he  was  even 
ignorant  of  his  own  Exiftence,  whence  his  Be- 
ing, how  (onjiituted,  what  the  Extent  of  his  Powers 
and  Prerogatives,  what  his  Relation  to  God,  or  ' 
even  to  the  temporary  Univerfe  ;  and  when  de- 
parting from  the  Trinity  of  a  divine  Life  into  a 
more  intimate  Knowledge  of  himfelf,  called  the 
ICnowledge  of  Good  and  Evil.  In  fuch  the  State 
of  his  Alienation  from  Good,  it  was  the  Will  of 
the  Creator  that  he  fhould  fearch  and  re-fearch 
the  Extent  of  whatfoever  there  was  to  be  known 

pr 

^  Without  Refpcft  to  our  Diftic»ianes  or  Concordances, 
the  Name  Christ  Jesvs  refpedls  the  two-fold  Trinity  of 
Darknefs  and  Light ;  for  as  the  Word  Jesus  fignifieth  Per- 
feiiion  or  diniine  Blejfednefsi  the  Anointed  or  Saviour  ;  fo  the 
Word  Christ,  in  the  Language  of  Nature,  fignineth  a 
Champion  or  Warrior  ;  and  by  Way  of  Eminency  was  afcrib- 
ed  to  the  Perfon  of  our  Lord,  in  that  HE  was  the  Appoint- 
ed to  whom  it  fhould  be  given  to  proclaim  the  acceptable 
X^ctr  of  the  Lord:  Liberty  to  the  Capti'ues,  and  the  Opening  cf 
the  Pri/on  to  them  that  nutre  bounds,  Ifa.  Ix.  I.  to  break  the 
Bonds,  and  accordiiv?  to  Peter,  \.o  loofe  the  Pains  of  Deatb^ 
liecatfft  it  twoi  nst  pofjiblt  that  he  fhould  be  holden  of  it. 


(    158   ) 

or  difcovered,  whether  ofDarknefs  orL/^/&/,.«  whe- 
"  ther  of  Heaven  above,  or  that  is  in  the  Earth 
«  beneath,  or  that  is  in  the  Waters  under  the 
*'  Earth."    If  it  be  afked  in  what  Senfe  fiich  the 
State  of  our  Alienation  from   Good   fhould  fo 
frequently  be  compared  to  a  State  of  JVhoredom^ 
it  is  anfwered  in   brief,  becaufe  the  Trinity  of 
Saturn,  Jupiter,  and  Mars,  in  its  Difunion  with 
the  Trinity  of  the  paradifaical  State,  was  fallen 
into  the  Embrace  of  the  Bellial,  Venus,  Mercury^ 
and  Luna,  viz.  the  Water  and  the  Blood  of  the 
external  Man  ;  and  in  fuch  Senfe  it  is,  that  the 
Humanity  in  general,  as   aforefaid,  fo  long  as 
ignorant  of  the  true  Summum  Bonum,  and  even 
deftitute   of  the  faving  Faith,    is   properly  a 
Chaos    CONFUSION  J     and   as    comparing 
the  feven-fold  Procefs,  as  inftanced  in   the  fore- 
going Chapter,  in  the  Generation  of  the  Heavens 
and  of  the  Earth,  with  the  feven-fold  Procedure 
of  God  towards  the  Species  in  general,  as  touch- 
ed upon  already  J  ji£fs  xvii.  26.  the  Analogy  is 
rendered  ftill  more  obvious ;  for  as  God  willed 
the  Glorification  of  himfelf  in  the  abfolute  Free- 
Agency  of  the  Creature,  fo  this  the  Chaos  or 
Confufion  of  our  Minds  was  the  Subjed,  or  the 
Objea,  of  his  fecondary  Operation  in  the  Courfe 
of  our  Redemption  and  Reftoration  in  the  Name 
CHRIST  JESUS.     And  whereas  ^^^»?,  as 
aforefaid,  was  incapable' of  maintaining  the  Dig- 
nity" of  his  Station,  becaufe  unexperienced  in  the 

Knowledge 


{    ^59   ) 

Knowledge  of  both  Good  and  Evil :  Not  fo  in 
the  Regeneration,  for  here  the  FIAT  of  Deity- 
is  claimed  by  the  Creature  as  its  proper  Own, 
For  in  as  much  as  the  Creatural  was  originated 
from  the  unbeginning  WILL  of  the  Eternity,  as 
the  genuine  and  legitimate  Offspring  thereof,  fo 
of  Courfe  it  was  entitled  to  an  abfolute,  perfedt, 
and  entire  Freedom  of  willing  and  a6ting  as  the 
felf-willing,  felf-moving,  felf-generating  Reprc- 
fentative  of  God,  §  to  whom  all  Things  fhould 
be  poffible  :  And  as  now  the  Matter  ftands  be- 
tween the  unbeginning  and  creatural  Willy  that  we 
arc  unprepared  and  incapacitated  to  accept  of 
the  Good  until  having  tailed  of  the  Mixture ;  ^ 
even  fuch  is  the  Relation  fubfifting  between 
God  and  Man  from  the  Beginning  to  the  End  of 
Time :  For  until  the  Humanity  in  general  had 
ventured  upon*  every  Experiment,  made  every 
Difcovery,    tried  all  Extremes  and  all  poffible 
Means  of  Enjoyment  that  the  TIMES  did  ad- 
mit, it  was  unprepared  to  fall  in  with  fuch  an 
Expedient  for  Happinefs  as  was  propofed  in  the 
Gospel  of  a  Chrifi  crucified.  ^ 

The  felf-willing,  felf-moving,  felf-generating 
Energy  of  the  Will,  as  above,  is  that  which  in  the 
Refignation  is  called  its  Faith  i  but  in  as  much 
as  the  Scriptures  do  admit  of  a  Diftindion  be- 

tweea 

%  See  Gen.  Hi.  5  compared  with  Vtr,  22. 

•%  Viz.  of  G Wand  Evil. 

t  1  Cor»  i.  22.  See  the  Chapter  to  the  End. 


{     i6o    ) 

twecn  Faith  and  Works,  To  it  is  "meet  that  we 
diftinguifh  the  Power  or  Poflibility  of  Adion 
from  the  Exercife  of  fuch  Power  •,  the  firft  we 
do  therefore  define  to  be  its  FAITH ;  as  above^ 
and  the  latter,  viz,  the  Agency  or  Exercifi  of 
fuch  Power,  is  that  which  we  ah'eady  have  cal- 
led, and  is  properly  defined  to  be  its  FIAT.  ^ 
And  in  as  much  as  the  Trinity  of  Saturn,  Jupiten 
and  Mars,  which  in  the  creatural  EiTence  is 
frequently  called  Spirit,  %  in  Anfwerablenefs  td 
our  Sunday,  Monday  and  1'uefday,  was  efpoufed  of 
covenanted  in  its  Faith  to  the  Trinity  of  its  own 
proper  Light,  viz.  the  Venus,  Mercury  and  Luna 
divine  in  Scripture  called  the  Bride  -,  ||  even  fo 
fhould  that  Light,  which  by  Way  of  Eminency 
is  called  the  true  Light,  John  i.  9.  become  re- 
vealed in  the  Humanity  at  the  Cutting  or  Divid- 
ing of  a  TIME.  Who  have  Ears  to  hear  let 
them  hear,  for  in  this  Senfe,  and  no  other,  were 
meant  thefe  the  following  and  fo  extraordinary 
Sentences  ;  Dan.  ix.  27. 


iC 


He  [the  Mefliah]  Ihall  confirm  the  Cove- 
nant  with  many  for  one  Week,    and  in  the 
«  MIDST  of  the  Week  he  fhall  caufc  the  Sa- 
crifice and  Oblation  to  ceafe,  and  for  the  over- 
fpreading  of  Abominations  he  Ihall  make  it 

"  defolate 

t  That  prefent  and  immediate  Choice  or  Volition  of  the 
Mind  which  is  the  let  it  be  of  all  our  Words  and  Aftioa*. 

f[  Rev,  xxii,  17.  j|  J?^,  xxii.  17, 


(     '6i     ) 

«  defokte  even  until  the  ConfumaitoK,  and  thaj- 
«  determined  ihall  be  poured  upon  the  Defo- 
«  late." 

The  one  F/eek^  as  thus  mentioned,  is  meant 
of  a  WEEK  in  che  great  Senfc,  viz.  the  TIMES 
of  the  World  •,  and  that  the  Covenant  (liould  be 
confirmed  with  Mx\NY  for  one  PFeek,  refers  to 
that  general  Reception  which  the  Gofpel  at  firft 
met  with  among  the  Nations.  And  as  the  Le- 
vhical  SACRIFICE  and  OBLATION  did  pre- 
figure the  Reconciliation  §  of  the  Soul  in  its  vo- 
luntary Oblation,  fo  the  caufing  of  the  Sacrifice 
and  Ollation  to  ccafe,  was  meant  of  the  Figure 
as  fulfilled  in  the  Perfon  of  the  Meffiah-,  and  that 
our  CANDLESTICK  myftically  fliould  have 
thus  been  re-illuminated  in  its  Order  upon  the 
IVednefday  of  the  'World,  f  feems  anfwerable, 
I  think,  to  the  Account  which  fo  repeatedly  hath 
been  given  of  the  Myfiical  in  Anfwerablenefs  to 
xht  planetary  SEVEN. 

The  Over-fpreading of  t be  Abomihation  "wlick 

maketh  Desolate,  the  Mention  whereof  doth  fo 

frequently  occur,  and  as  particularly  referred  to 

by  our  Lord,  %  is  the  ABOMINATION  of  the 

fucceeding  Time,  Times,  and  an  Half,  during  the 

X  Continuation 

§  Fix.   the  Efpnufal  or  Re-ilIumInat;on  of  the  Soul  in 
its  being  reconciled  or  conformed  to  the  unbcgianing  Will, 
f  The  fourth  MUlennium. 
X  Malt.  xxiy.  15.    Mari,   xiii,    14.  and  Lu^e  xxi,   ?.©. 


(     i62     ) 

Continuation  whereof,  the  mydical  Bahylcn,  in 
the  Charader  of  V/loore^  fliould  exercife  the  Abo- 
minations of  her  Defolation  without  Controul : 
For  how  abftrule  and  inexplicable  foever  the 
genuine  Interpretation  of  the  T/?;?*?,  Times^  and 
an  Half  m2.y  hitherto  have  been,  be  it  now  pro- 
claimed in  the  Ears  of  all  People,  That  the  'J'ime, 
7mes,  and  an  Hd/,  do  relped  the  Completion 
of  the  PFeek,  viz.  the  WEEK  of  the  World. 

That  Qjiiantity  or  Portion  of  Time  that 
fhould  be  anfwerable  to  2iDay,  is  called  aTIME : 
Such  a  Quantity  or  Portion  of  Time,  as  iliould  be 
anfwerable  to  izuo  Days,  could  not  properly  have 
been  called  a  Time,  it  is  therefore  called  Times ; 
for  all^eit  the  Words  were  to  be  clofed  up  and 
Jealed  until  theTlMR  of  the  End,  Ver.  9.  it  us 
therefore  (Hich  the  Appointment  of  God)  that 
this  was  the  Mode  of  Expreflion  in  the  Stead 
of  its  having  been  otherwife  Exprefled  three 
limes  and  an  Half;  for  as  the  Sacrifice  and  Obla- 
tion was  to  have  ceafed  at  the  dividing  of  a 
TIME,  even  fo  the  Ti7ne,  Times,  and  an  Half-, 
do  refpea  the  COMPLETION  of  the  Week^ 
viz.  the  WEEK  oithe  World. 

Yet  we  may  not  omit  to  obferve,  that  the 
Word  Time,  though  indeed  it  may  refer  to  a 
pundual  Fulfilling  in  Point  of  Time,  to  an  Year, 
a  Month,  a  D^v,  or  even  to  an  Hour  -,  yet  ac- 
cording to   the  Opening   and  Manifedation  of 

the 


(     j63     ) 

the  Time^  it  refers  to  a  certain  Gradation  ;  to 
fuch  a  certain  and  peculiar  Rfvelation  or  Ad',ni- 
nijiration  as  may  admit  of  a  gradual  Opening. 

And  here  adding  Leave  to  digrefs  a  little,  the 
Word  Babylon  is  formed  of  Babel,  the  Name  of 
tht'Tower,  Gen.  xi.  9.  What  is  thus  recorded,  as  ' 
the  fubjed  Matter  of  the  faid  eleventh  Chapter, 
is  a  genuine  Reprefentation  of  real  Faoi^  even 
though  the  Tranfa^lion  in  the  hiftorical  Scnfe 
were  difcredited  as  being  too  extraordinary  to  be 
accounted  of  as  probable  -■,  for  however  we  reje(5t 
the  Notion  of  a  diftant  or  abf&nt  Heaven,  yet  the 
Progrefs  of  the  Soul  towards  x.\vq  fpiritual  Canaan, 
or  New  Jerufalem  State,  is  very  aptly  and  figni- 
ficantly  compared  to  an  Afcending ;  it  is  thus  dif- 
courfed  in  Scripture,  and  even  thofe  who  in  the 
prefent  Life  may  have  experienced  the  fabbattic 
State,  in  contemplating  Futurity,  can  but  hardly 
divell  themfeives  of  the  popular  Notion  oiafceni- 
ing  at  the  Deceafe  of  the  Body. 

The  Unanimity  of  the  whole  Earth,  Ver.  i. 
in  agreeing  to  afpire  towards  Heaven,  how  ex- 
cellently reprefentative  of  thofe  cordial  and  de- 
liberate Refolves  which  all  Men  do  form,  after 
fome  Sort  or  another,  to  afpire  towards  Happi- 
nefs!  But  that  the  Unanimity  lliofuld  have  become 
broken  m  the  carrying  on  of  the  Work,  could 
,it  be  poffible  that  Hiltory  fhould  have  tranfmit- 

X  2  ted 


(     i64    ) 

ted  to  us  a  more  lively  and  exaftReprefentation 
of  the  Iffue  and  Tendency  of  all  poffible  Ways, 
and  of  every  Expedient  that  can  bethought  upon 
fhort  of  the  one  cnly  MhANS,  the  cordial  and 
voluntary  OBLATION  and  SACRIFICE. 

We  can  unanimouily  agree  univerfally  iii  af- 
piring  after  Happinefs^  but  in  the  Courfe  of  our 
endeavouring  to  obtain,  fall  into  a  Multiplidty 
and  Variety-,  an  unintelligible  and  corifuled  Di- 
verfity  of  claHiing  and  difagreeing  Opinions. 

What  is  thus  recorded  of  ihcTower  (in  fhort) 
was  a  Fa6l,  which  in  the  Wifdom  of  v  .od  was 
meant  as  a  Figure,  or  typical  Reprefcntation  of 
that  Relation  which  was  appointed  to  iubfift  be- 
tween the  Humanity  as  fallen  (in  the  General)  and 
its  true  SUMMUM  BON UM:  Namely,  that 
our  ultimate  Beatitude,  which  confifteth  not  in  a 
i(9  here,  or  Lo  there,  and  as  it  is  written,  cometh 
not  by  Ohfervation,  is  altogether  unattainable  by 
the  FIAT,  or  Let  it  be,  of  the  Climber,  John  x.  i. 
For  whenfoever  the  Word  Babylon  occurs  in  the 
Prophecy  of  the  Scriptures,  whether  of  the  Old 
^  or  New-Teftament,  it  refpe£i:s  not  a  People  or 
Nation  diftinftly  and  individually,  but  our  FAL- 
LEN ESTATE  in  the  General,  as  propenfcd  to 
adventure  for  its  Happinefs,  by  adventuring,  as 
heretofore  obferved,  upon  all  pofllble  Extremes  : 
For  however  the  City  or  Province  of  the  ancient 

"  Babylon 


{     "65    ) 

*«  Bahylon^  the  Glory  of  the  Chaldees  Excellency," 
Jfa.  xiii.  is  particularized  by  the  ancient  Prophets^ 
it  is  thus  particularized,  no  otherwife  than  as 
being  the  Diadem  of  Nations,  in  Refpeft  of  her 
Eminency,  and  Superiority  in  i\\q  Abundance  of  her 
Delicacies,  her  magnificent  and  multiplied  Diver- 
fities  of  an  arrogated  Wifdom  and  fenfual  EnJBy- 
went.  Rev.  xviii.  compared  with  Ifa.  iv.  7. 

In  this  Refpe6t  it  was,  that  according  to  the 
Prophecy  of  the  Scriptures,  and  in  the  univerfally 
correfpondent  Senfe  of  the  Illuminati  of  every 
Age,  fhc  was  the  divinely  appointed  Type  of  our 
myflical  Babylon,  the  Antichristianism-Ge- 
NERAL  of  thefe  our  lafl  'Times,  fo  eminently  dif- 
tinguifliable  for  the  Abundance  of  her  Dekcacies: 
And  in  Refpeft  of  the  Propriety  of  the  Appel- 
lation WHORE,  which  I  think  is  not  afcribed 
to  the  ancient  Babylon,  let  it  here  be  confidered, 
that  as  the  Trinity  of  the  Spirit  f  became  ac- 
tually re  united  with  Trinity  of  its  Light, 
in  the  Intermediation  of  the  Mejfiah,  fo,  the  Of- 
fers of  Grace  J  being  univerfally  extended,  the 
Covenant  was  confirmed  with  many,  as  by  the 
Words  of  the  Text ;  yet  as  the  SACRIFICE 
and  the  OBLATION  Chowever  as  an  Ordinance, 
the  Figure  was  cauicd  to  ceafc)  was  that  Stoiie 

of 

t   John  v.  6.     Rev.XxW.  l-f.  jj 

X   The  Spirit  and  the  Briae  fay,    come.    And  let  him  tBnt 
heareth.  Jay,  come-.,  Rev.  xxii.  17. 


(    i66   ) 

effiumhlin^  and  Rock  of  Offence  which  could  not 
be  removed;  fo  the  primitive  Church,  how- 
ever retaining  the  Form  of  her  Godlinefs,  con- 
duded  not  long  in  the  Capacity  of  Virgin  •,  but 
of  Courfe  .'*d  felapfe  into  the  Extremities  and 
Inordinacic.  of  the  Beftial  Jffe^ions :  And  that 
the  Trinity  of  Spirit  fhould  have  been  thus 
captivated  again  -oy  the  elementary  Dominion, 
'viz.  the  fVaier  and  the  Blocd  of  external  Men, 
how  excellently  adapted,  and  highly  fignificant, 
the  Appellation  WHORE  1 

To  proceed,  the  Word  TIME,  however  re- 
ferring (I  fay)  to  a  pun6tual  Confumation  in 
Point  of  Time,  yet  according  to  the  prophetical 
Senfe  of  the  Word,  is  neverthelefs  to  be  confi- 
dered  according  to  the  gradual  fulfilling  of  our 
Meafure.  The  Abomination  that  maketh  de- 
folate  muft  fulfil  its  Meafure,  ere  "  that  which 
"  is  determined  be  poured  upon  the  Defolate." 
Such  Fulfilling  muft  coufift  in  our  having  pranc- 
ed (as  aforefaid)  upon  every  Extreme  that  the 
Poflibility  of  Things  do  admit ;  in  our  having 
wantoned  at  large  in  all  Manner  of  IndulgencieSy 
under  that  excellent  Salvo,  the  popular  Notion 
of  an  imputative  Right eoufnefs.  But  Lo  the  Ca- 
pital Letters  which  were  feen  in  the  Vifion 
to  have  been  written  upon  the  Front  of  the 
Whore,  are  at  length  become  revealed  in  vifible 
pd  legible  Charaders : 

MYSTERY 


(    i67    ) 

MYSTERY  BABYLON. 

"  I  faw  the  Woman  (faith  the  beloved  Pro- 
"  phet)  drunken  with  the  Blood  of  Saints,  and 
"  with  the  Blood  of  the  Martyrs  oi  J efus-,  and 
"  when  I  faw  her  I  wondered  with  great  Admi- 
*'•  ration,  Ver.  6.  And  the  Angel  faid  wherefore 
didft  thou  marvel?  I  will  fhew  thee  the  Myf^ 
teryof  the  Woman,  and  of  the  Beast  that 
carrieth  her,  Ver,  7.  The  Beafi  that  thou 
"  fa  weft  was,  and  is  not,  and  Ihall  afcend  out 
"  of  theBottomlefsPit,  and  go  into  Perdition; 
"  and  they  that  dwell  on  the  Earth  fliall  wonder^ 
"  whofe  Names  were  not  written  in  the  Book 
"  of  Life  from  the  Foundation  i|  of  the  World, 
when  they  behold  the  Beafi  that  was,  and  is 
not,  and  yet  is,'*  Ver.  8. 


a 


WONDER,  well  we  may,  for  while  the 
TVbore  is  fulfilling  the  Meafure  of  her  Iniquities 
loxhtlVcek  of  the  World  is  expiring;  for  ac- 
cording to  the  Hour  and  Minute  of  the  Day 
wherein  the  Humanity  did  firft  claim  its  Exif- 
tence,  doth  the  fecondary  Fiat  take  hold  upon  the 
ENDS  of  the  Earth, 


"   Hast, 

J  Here  note  that  the  Foundation  of  the  World  Is  meant 
"the  Timi  preceeding  the  Revelation  of  the  MYSTERY. 


4C 


(     i68     ) 

**  Hast  thou  commanded  the  Mornincr  fmce 
thy  Days,  and  caufed  the  Day. Spring  to  know 
its  place,  that  it  might  take  hold  on  the  Ends  of 
<«  the  Earthy  in  order  that  the  Wicked  may  be 
«'  fnaken  out  of  it?'*  y^^  xxxviii.   12,   13,  14. 

1  ne 
redeeming  fiat,  1  i.^y,  in  the  Name  CHRIST 
JESUS,  Taketh  held  upon  the  Ends  of  the  Earth, 

Who  have  irars  to  hear  ict  them  hear!  For 
the  myftical  PFEEK  is  compleating  its  deilined 
Circle,    "     it  is   turned  as  Clay    to  the    Seal ; 

from  the  Wicked  J  their  Light  is  withholden, 

they  ftand  as    a  Garment." 

God's  purpofe  in  the  Creation  (we  repeat  it 
again)  was  his  Purpofe  of  being  glorified  in  the 
abfolute  Free- Agency  of  the  Creatures,  of  Man  in 
particular,  the  Power  and  Energy  of  the  crea- 
tural  Will,  as  the  PoJJibility  of  Adion  we  have 
defined  to  be  its  FAITH;  and  the  Agency  or 
Exercife  of  fuch  Power,  we  have  declared  to  be 
its  FIAT.  It  was  the  fVill  and  the  Fiat  o^ Deity 
that  willed  and  caufed  our  Creation,  and  that 
•willeth  the  Perpetuity  oi  fuch  Creation,  by  the 
Means  of  a  Procreation,  and  as  in  this  Senfe 

prior 


X  IVhere  is  the  Promi/e  of  coming  ?  (fay  they)  For  ftnce- 
{he  Fathers  fell  ajliep  ail  Things  continue  as  they  Tvr;v  f^am 
tki;  Beginning  of  t hi  Creaiia.i,  2  Peter  iii.  4. 


(     i69     ) 

prior  to  the  Agency  of  Creatures,  fuch  the  A^^en- 
cy  of  the  Creatures  oi  Man  in  particular,  we  there- 
fore declare  to  be  the  Jgency  of  God,  by  the  Means 
of  a.  fecondary  FIAT.  And  whereas  Jdam  the* 
firft  maintained  not  his  Sovereignity -over  Deatf> 
and  Hell,  as  well  as  over  the  Dominion  of  the 
perifhable  World,  becaufe  h^,  had  not  been 
counfelled,  or  in  any  ways  had  prefided  over  the 
Formation  of  the  IVorld,  NOT  SO  in  the  Rege- 
neration (I  repeat  it  again)  for  by  Means  of  they^- 
condary  Fiat,  viz.  \}iie  Agency  of  the  Creatures,  it  is, 
that  xht  Refloration  or  Rejlitution  oi  all  Things  fliall 
be  efe^fed.  Matt.  xii.  ii.  A(5ts  hi.  21. 

The  PTo  of  our  prcfent  Curfe  confifteth  in  a 
Vijiemperature,  §  the  Diflemperatuie  of  Seafons, 
as  well  as  the  Diftemperature  of  the  Will  and 
AfFedtions ;  for  of  Bay  and  Night  (as  hereafter 
may  appear  more  at  large)  by  the  Words  of  our 
Text  was  meant  the  Imperfe^ions  and  Viciffitudes 
in  general  ot  all  human  Affairs,  and  by  the 
creatural  Fiat  (I  fay)  mufl  the  whole  of  thefc 
our  orefent  Viciflitudes  be  hronght  to  an  END. 

t.  ;      '        .  - 

When  the  Humanity  was  fallen  it  wajs  then 
become  fenfible  of  the  Evil-,-  and  of  being  de- 
livered from  the  Evil,  the  Oblation  and  Sacrifice 

Y  wJiereof 

%  The  Want  of  fucli  a  due  Equiponderancy  in  \\\e  feni en- 
fold State  of  the  creatural  Will,  as  hithert©  we  have  called 
a  Temperament. 


(     17°     ) 

whereof  the  Ceremonial  were  no  more  than  a 
Figure,  viz.  the  voluntary  Oblatioti  of  the  Faith 
and  Fiat   of   the    creatural   to   the   unheginning 
"WILL,   were   the   alone   pofiible   Means.     For 
let  us  diligently  obferve,  that  fo  far  as  the  Faith- 
ful of  x.\\q  former  Adminillration  vjtre  fpifitually 
faiibful  in  the  Qblation  and  Sacrijice^  they  did  re- 
ally partake  of  ih^t  fpiriiud  Rock  which  foUoived 
them.,  or  of  that  Prefervation  above  the  IVaters^ 
viz.  the  Evils  and  VicilTitudes  of  the  temporary 
State  which  W'as  promiftd  in  the  Intermediation 
of  the  future  Mejjiah.  §  By  the  Eye  oi  Failh  could 
they  anticipate   the   Fromifes,  and  even  could 
prophecy  of  the  TIMES  before  appointed.,  J  as  far 
as  to  the  Fulfilling  of  the  Fulnefs  of  the  Times 
'  upon  the  Friday  of  the  World,  -f-  They  did  really 
partake  (I  fay)  and  yet  they  did  partake  of  but 
the  Time  and  Ti-mes  that  fhould  prcceed  the  di- 
viding of  their  IVeek^  in  Anfwerabienefs   to  the 

Trinity 

§  That  our  Saviour  had  a  pcrfonal  Exifterce  in  Heaven, 
before  the  Incarnation,  is  (depend  upon  it)  an  abiuro  and 
groundiefs  Chimera. 

X  ASs  xvii.  26. 

f  The  fame  is  that  which  according  to  the  univerfally 
Cnrrefpondent  Senfe  of  all  the  Prophets,  is  that  great  and 
terrible  DAY  of  the  LORD.  Alas,  for  that  Day  is  great,  ft 
that  none  is  like  unto  it :  It  is  cvtn  the  Tiine  ^  Jacob V  Irouhlet 
but  he  Jhall  he  deh'uer td out  rf  it,  Jer.  xxx.  7.  Joel  ii.  11, 
Mai.  iv.  5.  Jfa.  ii.  12.  arvd  xiii.  6.  Joel  i.  15.  Zeph.  i.  7. 
J''>el  ii.  I.  Jer.  xlvi.  10.  Ezek.  xiii.  5.  and  xxx.  ^.  Joel 
iii.  14,  15.  Ob.  XV  Zeph.  i.  7.  Afts  ii.  20.  Jude  i.  6. 
2  Peter  iii.  10.  Rev.  vi.  17.  I  Cor.  v.  5.  2  Cor.  i.  14, 
I  ThtR.  V.  2.  i^c.  too  tedious  to  leciu. 


/ 


(    '7'    ) 

Trin-ty  of  Spiuit  [Saturn^  JupHe}\  and  Man) 

which  however  in  its  Faith  ejpufed^  couKl  not 

as  yet  become  actually  united  with  the  Trinity  of 

its  Light,  cahed  the  Promje  cf  the  bather.    Ads 
i.  4. 

David  was  a  Type  of  the  MeJJiah  in  the  Cha- 
radler  of  Kino,  he  willed  the  Conquell  over 
Death  and  Hell  as  is  inllanced  by  Peter,  Adl^  ii. 
but  could  not  effect  fuch  Conqaelt  in  himklf, 
the  i  ime  being  not  yet  come ;  neverthelels  he 
knowing  the  fiirpofe  of  God  in  the  Name  Chriji 
Jeftis,  faith,  *'  Therefore  did  my  Heart  rejoice, 
"  and  my  Tongue  was  glad  ;  moreover  alfo  my 
''  Fleih  Ihail  reft  m  Hope,"  A^s  ii.  26.  The 
Ceremony  oi  Heater  Baptifin  was  a  Figure  of  the 
Javing  Baptifm,  Rom.  vi.  3,  4,  5.  that  is  to  fay, 
of  our  Baptifm  Tpiritually  into  the  CHAOS  of  the 
Mind  i  and  m  brief,  it  was  the  Faith  and  IjI^at 
of  the  creatural  Will,  that  bv  Way  of  a  volun- 
tary Oblation,  did  effect  the  Confirmation  of.  the 
Covenanc  in  the  Name  of  a  CM)? ;  By  its  Baptifm, 
(I  fay)  into  Death  and  Hell,  H  in  the  Name 
of  a  CHRIST  or  Champion,  feeing  that  by  the 
Virtue  of  fuch  Baptifm  the  Trinity  of  Spi'it  be- 
came reconciled  or  reunited  with  the  Trinity  of 
its  Light  in  the  Name  CHRIST  JESUS. 

Y  2  ^    Observe 

D  The  Trinity  of  the  Sou!,  in  its  unrea^eemeH  Srate,  at 
the  Deceafe  of  the  Body,  i  its  HELL  :  But  in  Union  with 
the  beftial  Affedions,  'viz.  the  A'ater  and  tiie  Blood  o(  th-, 
exce  nal  Man,  it  is  called  DEATH  ;  and  iu  this  Seafc 
compared  to  the  tVaitrs  of  piinjitive  Chaos. 


V 


(       ^72       ) 

Observe  now,  that  fuch  the  Intermediation 
was  effedled  at  the  dividing  of  a  TIME ;  and 
moreover,  was  finilhed  upon  the  Eve  oii\\tfixth 
Day-,  here  the  Covenant  was  confirmed  with 
many,  but  according  to  the  Letter  of  the  Text, 
the  fucceeding  Time  and  Times^  by  the  over- 
fpreading  of  Abominations,  fhouid  be  made  de- 
folate  even  until  the  Confumation,  and  that  de- 
i^.erminedJIjould  be  poured  upon  the  D^folate.  Qiiery, 
What  fhali  we  underftand  by  the  Confumation  ?  It 
is  anfwered,  the  Completion  of  theWeek^  as  before, 
for  as  Adam  the  firft  was  created  upon  the  Eve  of 
the  fixth  Day,  even  fuch  is  the  bringing  to  the 
Birth  of  a  ManChild ;  (I  fay  a  MAN  CHILD)  in 
whom  fhall  be  fulfilled  thofe  the  capital  Pro- 
phecies both  of  the  Old  and  New-Teflament, 
which  by  many  J  have  been  confidered  as  hither- 
to unfulfilled.  §  Who  have  Ears  to  hear,  let 
them  hear,  for  many  fhall  he  purified  and  made 
white,  and  tried^  but  the  Wicked  fhall  do  wickedly, 
and  none  of  the  Wicked  fhall  underftand^  hut  the 
Wifefljoll  underflandy  Dan.  xii.  lo. 

CHAP. 


X  The  Jenvs  in  particular. 

§  And  particularly  IJa.  ix.  2.  and  I/a.  Ixvi.  7.  to  the 
End.  And Jhebrought forth  a  Man  Child^  njuho  wai  to  rule  all 
Nations  nuith  a  Red  of  Jr,on,  Rev.  xii,  5, 


(    -'iz   ) 


CHAP    VIII. 


^he  Prefcierfce  of  Deity  confidered  in  the  Works  of 
Creation  and  Providence,  in  Order  to  a  more  full 
Explication  of  the  Scripture  Prophecies  concern- 
ing the  bringing  forth  of  a  MAN  CHILD. 

WE  have  formerly  touched  (though  but 
lightly)  uponth3.tDiJlin^icn  which  we 
find  ourfelves  capable  of  confidcring 
between  Perception  andlNTELLECTioN:  With 
all  pofllble  Diligence  let  us  now  re-confider  fucb 
Diftindion  as  fundamentally  as  for  the  prefent  it 
may  be  permitted  us  fo  to  do.  And  whereas  we 
have  juft  been  diftinguilhing  the  Power  of  the 
Will,  from  the  Jgency  or  Exercife  of  fuch  Power, 
this  our  Mode  of  Diftindion  is  valid  upon  the 
prefent  Occafion. 

We  have  heretofore  reprefented  theCREATOR 
as  making  fuch  Difcoveries,  Day  by  Day,  in 
the  Proccfs  of  the  Creation,  as  were  the  Matter 
of  prefent  Entertainment:  Let  us  remember 
that  as  heretofore  intimated,  all  animal  Senfation 
as  might  be  particularized  in  th.tfive  Senfes,  be- 
comes generated  or  produced  according  to  the 
Order  and  Procefs  of  the  myfiical  Seven :  It  is 
hence  that  we  may  become  led  into  right  Ap- 
prehenfions  concerning  our  propofed  Bifiin£lion. 

Ere 


(    174    ) 

Ere  Creation  commenced,  the  TF.Il  of  the 
Eternity  waa  confcious  of  its  Power  to  cieate. 
Such  the  Energy  of  the  linbeginning  Will,  as 
the  i^ower  and  PofTibiliiy  of  ading,  may  not  be 
called  its  Faith  ;  §  it  is  the  MAGI  A  of  God.  -- 
I^Jow  we  cannot  but  afcnbe  to  the  Magia,  an 
IDl:.A  concerning  what  fhould  be  created  \  and 
of  the  llTue  and  Tendency  general  of  the  whole. 
Here  then  is  originally  that  Difiin^iion.  This 
t)\t  preconceived  Idea  of  the  divine  Mind,  was 
merely  an  Idea  without  Life,  or  Subftantiality, 
It  was  God's  Knowledge  of  the  PoJJibility  con- 
cernmg  what  might  be  created,  before  his  Fiat 
or  Let  it  be  was  entered  upon  the  Execution  of 
the  preconceived  Undertaking;  but  when  God 
had  faid  "  Let  there  be  Light,  and  there  was 
<'  Light,  God  faw  that  it  was  good  :'*  Gen.  i.  4. 
Here  was  an  adbual  perceiving.  The  firft  (1  fay) 
was  merely  an  Idea  in  the  Abftrad  j  but  when 
God  had  feen  every  Thing  that  he  had  made.,  and 
heboid  it  was  very  ^ood.  Gen.  i.  31.  his  former 
Intelle5iion^  and  prefent  Perception  was  then  be- 
come fo  far  united.  His  having  known  the 
Creation  in  Idea^  is  very  rightly  diftinguifhed  from 
his  knowing  it  vifibly^  palpably  2iX\d  fubjiantially. 
Even  fuch  therefore  is  the  Diftindion  which  it 
concerns  us  to  make  between  Perception  and  /«- 
telk£lion  in  every  Senfe.  The  Creatural  is  ori- 
ginated 

%  Seeing  that  the  Word  Faith  is  expreflive  of  oui  Subor- 
dinacy and  Dependency  as  Creatures. 


(     175    ) 

ginated  from  the  unleginning  Will  •,  and  as  afore- 
faid,  its  Reajon  is  the  Eye  of  its  Perceptibility :, 
And  as  the  unbeginning  Will  hath  a  Power  of 
imagining  and  •pruonceiving  in  the  Abflra6l  •,  even 
fo  is  the  creatural  Will  intitled  to  a  fimilar  and 
correlpondent  Power;  as  of  "  making  an  un- 
'^  limitted  Variety  of  AfTociations  and  Combi- 
"  nations  of  Ideas  in  the  Abftradl  •,  fo  of  refled- 
"  ing  upon,  or  of  confideri  ng  and  contemplat- 
♦''  ing  its  own  A6tions."  J  And  as  of  precon- 
ceiving, imagining,  and  predetermining  Things 
future ;  fo  alfo  of  retrofpeding,  remembering, 
or  reconfidering  Things  paji.  When  fpeaking 
of  the  unbeginning  Will,  this  the  Eye  of  the 
Mind  is  called  the  EYE  of  Eternity,  wherein 
the  Poflibility  of  all  Things  were  known  before 
the  Beings  themfelves  were  brought  into  an 
a6tual  Exiftence,  but  when  fpeaking  of  the 
Creatural  in  the  State  of  its  Refignation  to  the 
unbeginning  Will,  the  fame  is  called  the  EYE 
of  its  Faith  ;  and  in  refpefl  of  its  Power  of  con- 
templating Futurity,  it  h  l\it  Evidence  of  Things 
notfeen;  Heb.  xi.  i.  fo  when  fpeaking  of  the 
Beajiy  it  is  that  mighty  and  diftinguifhing  Attri- 
bute, REASOM^ 

Now  it  is  altogether  manifeft  in  the  Openings 

of  the  Myfiery,    that  in   what  Senfe  the  Faith 

of  the  Will  is  diftinguifhable  from  its  Fiat-, 

even  fuch  is  the  Difference  which  we  find  our- 

iielvcs 
t  See  Page  130. 


(     176     ) 

fclves  capable  of  confidering  between  its  Reafon 
and  Percepion, 

Ere  Creation^commenced  there  was  a  Capa- 
city in  the  divine  Mind,  of  beholding  the  Crea- 
tures in  Fmuroy  beholding  them  in  Idea :  Even 
fo  we  find  a  Capacity  in  the  creatural  Will  of 
anticipating  Futurity.  We  can  imagine  of  eat- 
ing, drinking,  walking,  /peaking,  feeing,  hearing, 
and  enjoying  in  the  Abftrad.  The  anticipating 
Idea  is  merely  an  Idea  -,  it  is  our  antecedent  Fit- 
nefs  or  Capacity  to  enjoy ;  it  is  the  latent  Pofii- 
bility  ;  and  when  adually  we  enjoy,  it  is  then 
that  fuch  the  anticipating  Idea  becomes  exer- 
cifed  and  made  acquainted  with  its  latent  Capa- 
cities. 

Thus  for  Inflance,  the  Painter  (hall  imagine 
his  Pidlure  in  the  Abftrad  by  the  EYE  of  his 
Reafon,  and  when  the  Pidure  is  compleated,  he 
then  beholdeth  it  elTentially  with  the  EYJi  of 
his  Body:  It  is  the  fame  Reafon  that  is  exercifed 
ftill.  The  preconceived  Imagination  was  the 
latent  Poffibility  of  an  adual  and  fenfible  Per- 
ception •,  as  the  innate  Power  of  the  Will  is  its 
latent  Pofiibility  of  Aftion.        '"\' ■ 

Weican  exerciie  Reafon  in   the   Abftrafl,  yet 
when  viewing  a  Pi6lure,  attending  to  a  Lefture 
Or  reading  a  Poem,  our  Reafon  then  co-operates ; 

for 


(    ^11    ) 

for  Without  the  antecedent  Capacity  of  percelv-' 
ing,  there  coqld  be  no  fiich  a  Thing  as  Precep- 
'iim  at  all.  And  whereas  the  Act  of  comparing, 
and  the.  Power  of  imagining,  the  one  called 
Jculg7ncrJ^  and  the  other  /F/V  (in  our  ordinary 
Way  of  rpeaking)are  confidered  as  being  in  fome 
Senfe  diilingiiifhable  each  from  the  other-,  it  is 
true,  they  are  diftinguifaaWe,  jiid  as  one  Man 
ihall  exercii^^  his  Rsnfcn  in  poring  and  plodding 
upon  the  Ideas  of  other  Men,  in  viev/ing, 
comparing  and  adjufting  Things  fajl-,  whilft 
another  Ihall  exercife  his  Rc^cn  in  meafuring 
and  fcaning  Futurity  \  in  making  new  Combina- 
tions of  Ideas-,  projc(5img  and  deiigning  what 
Jhall  bey  rather  than  what  may  ah-eady  have  been: 
The  former  may  be  called  an  Exercife  of  th« 
iif^;;??ryj  and  the  latter  of  the  Invention  -,  the  one 
is  beft  qualified  as  an  Author,  and  the  other  as 
Critick  ;  and  fpiritually,  the  one  is  a  Prophet^ 
and  the  other  is  a  Judge  and  Counfellor  in  Ifreal. 

And  now  as  touching  the  Fore-knozving  and 
M-knowing',  the  Prescience,  and  Omnisci-- 
ENCE   of  Diety,  1^-ich  •.  '   th; 

r- i.^.ouif.cis  Oi  the 
VvOMAN,  *  in  her  Endeavours  to  diftraft 
us  herein  ^  it  feems  to  be  at  Lengtli  expedi- 
ent that  we  pray  of  the  divine  Condefcention^ 
certain  clear  and  fatisfactory  Apprehenfioris  of 

the  Real  Truth,  * 

Z  Hov/ 

«  The  Mother  of  JiftilQU  and  Abominations  of  the  Eanh. 
Rsv.  xvii.  5. 


(     i/S     ) 

How  impofTible  that  we  lliould  proceed  Co 
difcourfe  ot  a  Science  or  Omniscience  in  God 
any  ocher-v/ife  than  comparitively  with  fuch  a 
Science  as  we  experience  in  ourfelves  ! 

In  propoTing  to  exhibit  any  curious  Piece  of 
Workmanfhip,  an  artificial  Reprefentation  oi  . 
the  planetary  Heavens,  for  Infcance,  ;^  a  Man 
rnuft  firft  pre-conceive  the  PoflibiUty  in  the  Ab- 
ftrad; ;  the  pre-conceived  Idea,  being  that  w^ith- 
out  which  a  \¥ill  or  Intention  to  perform, 
could  by  no  Means  effed  the  Work.  The^r^- 
«r<?/2(rr/i;^J  Imagination  is  pleafurablc,  it  is  true: 
It  is  the  EYE  of  my  l^lll  to  perform  :  And 
wherefore  it  is  pleafurable  ?  It  is  anfwered,  be- 
caufe  it  is  my  Knowledge  of  the  PoJUibility,  added 
to  my  Coafcioufnefs  of  a  POWER  to  introduce 
the  Pofiibility  into  an  a£iual,  fenfih.e  and  percept-  ' 
able  Exiftance.  I  am  pleafed  in  the  Procefs  of 
the  Work  \  but  my  Pleafure  is  incompleat  until 
my  Work  be  compleated,   and  then  it  confifteth 

in  an  a5fual  Enjoyment. The    pre-conceived 

imagination  which  was  merely  an  Idea,  is  now 
become  a  Monument  of  m.y  POWER.  It  is  the 
Creature  of  my  Mind,  or  it  is  3. palpable  and  riji- 
hie  Manifcilation,  or  Proof,  that  I  had  really  a 
power  of  thu^  performing  my  Will. ---And  now 
if  one  may  be  allowed  to  make  Com.parifons, 

"The 

\   Allndinp  to  a  Modern  Tn'vention,  a  curiouny  adapted 
Piece  of  Clock- work,  called  an  Orrery. 


(     '79    ) 

fbe  Heavens  do  declare  the  Glory  of  Gcd,  and  ihi 
Firmament  Jhewctb  his  handy  IVork.  *  Pfalms 
xix.  f .  It  is  a  Matter  of  Rejoicing  to  the  di- 
vine Mind,  to  behold  in  the  Sun,  Moon  and 
Stars  a  Monument  of  his  own  POWhR, — - 
For  as  the  Heavens  do  declare  the  Glory  of 
God,  fo  the  Firmament  flieweth  his  handy- 
Work:  And  if  marvelous  indeed,  that  an  or- 
derly Arraingement,  and  regular  Motions, 
Ihould  thus  have  beep  given  to  inanimate  Mat- 
ter, how  much  more  wonderful  that  thof$ 
flated  and  regular  Movements  fhould  be  ani- 
mated in  the  Brute  Creation!  The  Flocks  and 
the  Herds  of  the  Field  have  an  abflradt  Rea- 
fon,  a  Capacity  of  remembringy  comparing^  and 
imaginings  as  well  as  an  immediate  and  co-ope- 
rative Perception.  And  even  as  the  unbegin- 
ning  MAGI  A  of 'God,  the  Supreme  Reafoft 
doth  continually  operate  in  the  Circle  of  the 
myftical  Seven;  fo  the ,  ANIMAMUNDI, 
which  is  the  Reafon  of  Brutes,  in  common  with 
the  earthly  Man,  doth  perpetually  operate  in 
thefe,  according  to  the  feven-fold  Movem.ents 
of  the  heftial  AffeEiions.  And  I  fay,  if  the 
Supreme  Mind  be  entertained,  or  rejoiced, 
]n  beholding  the  Sun,  Moon  and  Stars  as  a 
Monument  or  Manifeftation  of  creative  Power, 

Z  2     »  how 

*  Here,  by  Heavens  the  Pfalmift  muft  have  meant  the 
ETERNAL  HEAVENS,  and  by  the  Firmament  t\t  EX- 
TERNAL, or  as  heretofore  the  temporary  AJlrum. 


(     iSo     ) 

how  much  greater  Entertainment  to  read  the- 
more  manifold  Acknowledgments  of  the  Ani^ 
mal  and  Infed  Race!  Day  unto  Day  uttereth 
Speech,  and  Night  unto  Night  fheweth  Knowledge, 
Ver;  2.  For  of  thefe,  how  plural  foever  in 
-  Specie,  or  fubdivided  into  various  Societies,  an 
^  abfo^ute  Freedom  of  Will  is  claimed  by  every  In- 
dividual. The  Gnat  as  well  as  the  Cammel  hath 
its  feveral  and  peculiar  Chara£ier,  its  diftin- 
guifliing  Capacity  and  Qiialifications,  fo  affo 
its  particular  Series  of  Adventures,  Profperities 
and  Adverfities  -,  and  that  fame  Providence 
Avhich  prefideth  over  our  Adions,  prefideth  over 
theirs  in  common  with  ours\ — lefs  liable  are 
fhey  than  we  by  far,  either  to  the  Errors  in  Judg- 
ment,, or  to  the  Inordinacies  of  vile  and  difor- 
derly  Affeflions.  Such  Creatures  are  we  Men, 
vft  are  often  inclined  to  hold  forth  to  the  World 
that  this  or  the  other  Thing  isfo  becaufe  willingly 
we  would  that  it  Jljould  he  fo.  The  Tabernacles  of 
■\f  Robbers  do  preofper,  and  they  that  mock  God  are 
fecure  into  whofe  Hand  he  bringeth  abundantly. 
Job'    xii.  6. 

But  afli    now  the  Bealls,  and  they  fJjoll  teach 
thee;  the  Fowls  of  the  Air,  and  they  fhall  tell  thee- 

Or  fpeak  to  the  Earth  and    it  fiall  teach   thee, 

and  the  FiJIoes.  cf  the  Sea  JJoall  declare  nnto  thee, 

«3fc.  Vcr.  9,  10, 

Wha 


IVbj  kmwelh  not  in  all  thefe,  that  the  Hand  ef 
the  Lord  hath  wrought  this  ? 

In  zvhofe  Hand  is  the  Sj)ul  .of  every  living 
Thin^^  and  Breath  of  all  Mankind  ? 

Both  not  the  Ear  try  P^ords,  and  the  Mou^ 
tafie  its  Meat?  Ver.   ii. 

With  the  Antient  is  thereJVifdom?  With  the  An- 
tient  of  every  predcilinarian  Divine  (lb  called)  is 
their  Wifdom?  Or  in  Length  of  Days  ^^\  one 
always  be  fure  to  meet  with  an  underfianding 
Heart?  Ver.  12.  ; 

For  the  Encouragment  of  Laity,  one  may 
venture  however,  to  repeat  that  there  never  was 
a  Finding  without  a  previous  Seeking,  or  a 
Knowing  without  an  antecedent  Sufpence,  or  ever 
can  be,  x.\\tOne  being  necelTarily  fubfervient  to 
the  Other,  And  admit  that  whole  Societies  of 
People  may  have  Stumbled, — have  thefe  fium- 
bled  that  they  fhould  fall?  God  forbid,  for  how- 
ever there  may  have  been  many  who  have  not 
obtained,  yet  the  EleBion  hath  obtained,  and 
floall^obtain,  Rom.    xi. 

These  our  national  Debates  be  of  very  high 
Confequence.  The  TIME  of  a  firft  Revelation 
is  now  at  Hand  ;  and  whenfoever  it  pleafeth  the 
divine  Condefceniion  to  make  nianifeft  the 
Truth,  how  happy  ihg:  Individuals  to  whom  it 

ihal) 


(     iB2     ) 

Ihall  be  given  to  prize  that  Truth! 

We  confider  the  Providence  of  God  In  a  two- 
fold Refpe<5t.     Firji.     It  is  by  Means  of  the  ex- 
ternal Providence  that  the  Waters  are  compajjed 
,ui;ith  Bounds;    whilft  by  the  Movements  of  a 
WT^eel  as  it  were  in  the  Middle  of  a  Wheels  it  is  that, 
fecondly  the  Bay  and  the  Night  of  our  temporary 
State  fhall  at  Length  be  brought  to  an  End. 
And  Query,  what  did  God  fore-know,  or  fore- 
ordain of  the  Brute  Creation  ?  It  is  anfwered,   he 
fore-knew  and/?r^-^i^zW  the  Perpetuity  of  each 
feveral  Species  according  to  their  Kind  by  natural 
Generation  ;  their  feveral  Ranks  and  Degrees ; 
their  Powers,  Properties  and   Qualities ;    their 
mutual  Dependancies  each  upon  another,    and 
general  Subferviency  to  Man. —  How  did  God 
thus  fore-know  the  Condition  of  Brutes?     It  is 
anfwered,  the  Condition  of  Brutes  could  not  have 

been  thus  fore-known  in  .  ,       , 

definite    ■ 


(     i83     ) 

definite  Senfe  •,  [The  infinite  God  doth  delight 
in  his  Infinity]  and  was  therefore  pre-conceived 
in  Idea  and  in  Po-wtr  ;  was  fore-known  in  the 
MAGI  A  i  was  fore-known  (that  is  to  hy)pQten- 
tial[u  or  magically,  as  a  Man  may  pre -conceive 
the  PoiTibility  of  Flowers  or  Fruit  whilft  the 
Plant  is  but  in  Embrio. 

Could  not  Deity  have  pre-conceived  thua 
potentially  every  Animal  or  Infed  that  ever  was 
produced  :  It  is  acknowledged  they  could  never 
have  had  an  Exiflancc  ;  and  yet  how  prepofte- 
rous  to  imagine,  that  before  the  Commence- 
ment of  Creation,  the  Pluralities  and  Diverfities 
of  all  living  Creatures    were  fore-known  in  a 

'  definite  Senfe.  But  fup- 
pouiig  it  were  even  admited,  that  both  the  Genus 
and  the5^fnVi  were  fore-known,  and  not  only  fc, 
but  the  certain  and  precife  Number  of  whatfo- 
ever  Animals  or  Insects  fliould  exift  from 
the  Beginning  to  the  End  of  Time.  To  what 
End  or  Purpofe  doth  God  create  ?  It  is  anfwer- 
cd,  in  general  Terms,  that  the  Creatures  might 
enjoy  the  Plealures  of  Life  j  and  that  he,  the 
Creator  might  be  glorified  in  our  Adions.* 

Every  Life  confifteth  in  a  peculiarity  oilVill. 

Take  away  the  Will  from  the  moft  contempta- 

ble   or  infio-nificant  Animal  that  breathes,  and 

you  take  away  its  Life  \   and  however  one  may 

govern 

«  See  the  civ  P/alm, 


(     1^4     ) 

govern  or  refi:rain  his  Anions,  it  is  impofiibie. 
to   reftrain  the  Wilhngs   and  Chufmos    of  its 
Thoughts :  So  that  in  whatfoever  Degree  the 
-Creatures  do  enjoy  the  Plealiires  of  Life,  fuch 
Enjoyment  muft  eflentially  confift  in  the  En- 
joyment of  Liberty  •,  and  fo  far  as  it  be  poflible 
that  God  fhotild  rejoice  in  his  fVcrhj  Pfaim  civ. 
51.   or  that  Diety  llioiild  be  entertained  or  de- 
lighted in  our  A6^!ons,  the  PofTibihty  mud  be 
accounted  for  in  like  Manner.     Hence  to  ima- 
gine that  God   fhould  foreknow  the  daily  or 
hourly  Adventures,    the  particular  Succe/Tes  or 
Misfortunes  of  the  Wafp,   or   a  Butterfly,  is  a 
Thought    too    prepoflerous    to    be    called    a 
Thought  •, — and  docs  the  Prejhytcrian  Divine 
afic  wherefore  ?    It  is  anfwered  conclufively  and 
finally,  becaufe  it  is  LVIPOSSIBLE.     God  hath 
tompaffcd  all  our  Thoughts,  Words  and  A6i:i- 
6ns  with  Bounds^  and  the  IfTue  and  Tendancy 
"thereof  are  fore-known  in  a.magicalM.d.nntr  -,  but 
that  the  prefent  Volition  or  Choice,  the  imme- 
diate Vibrations  and  Fluduations  of  the  ?vlind, 
whether  of  Man  or  Beaji,  fnould  have  been  fore- 
known or  fore-ordained  in   the  definite   Senfe, 
is  an  abfolute  Impoffibility  zvith  God :    Was  it 
xeally  poffible  that  thus  he  fliould  foreknow,  here 
would  be  the  Pcffibility  of  an  End  to  all  Manner 
oi  Sufpcnce ',  'and  of  Confequence    an  End  to 
whatfoever  is  Matter  of  reciprocal  Joy  and  En- 

tainment 


(  .i85     ) 

Entertainment  between  God  and  Creatures.  ^ 
to  what  Purpofe  fhould  even  the  Wafp  oJ  x 
Butterfly  have  been  gifted  with  a  Will  ^ 
Affedions,  an  abflradt  Reafon  and  GorrefpoiK  .^^ 
Perceptions  in  common  with  Men,  but  that  tht^ 
might  glorify  their  Creator  m,  itiz  Novelty  of  their 
A£tipm  ?  I  am  altogether  incapable  of  entertain- 
ing  mine  Acquaintance,  unlefs  in  either  Words 
or  Aftions ;  I  exhibet  fomewhat  now:  And 
wherein  can  it  be  fuppofed  that  Deity  is  enter- 
tained or  delighted  in  the  Agency  of  the  Crea- 
tures, if  not  in  the  free  Spirations  of  an  inflanra- 
neous  Volition.  We  omit  to  contend  about  the 
abfolute  Fore-knowledge  of  God,  in  refped  ot 
the  particular  Adventures  of  a  Fly,  or  an  Hmn- 
ming-Bird;  or  do  the  Ambcijfadors  of  Chrift  ever 
find  it  in  their  Way  to  hold  Synbds  or  Councils 
upon  the  abfolute  Prefcience  of  Deity,  in  the 
Agency  of  the  Celeftial  Powers :  And  wherefore 
(be  it  the  Subject  of  deliberate  Enquiry)  that 
fuch  Prefcience  Ihould  fo  warmly  have  been  de- 
bated, thus  folely  on  the  Behalf  of  mifirahle 
Sinner i?  .  *        • 

He  maketh  his  Angels  Spirits^  his  Minifters  a 
flaming  Fire,  Pfiilms  civ.  4.  Again,  the  Earth,  ■ 
and  the  Sea,  and  the  creeping  Things  innume- 
rable being  taken  into  Confidcration.  "  There 
"  go  the  Ships,  Ver.  26;  there  is  that  Levia- 
"  than  whom  thou  haft  caufed  to  play  therein : 

A  a  "  Thefg 


(     i86    )    ■       . 

"  Tbefe  wait  Upon  thee,  that  thou  mayefi;  give 

"  th:m  their  Meat  in  due'Seafon:  That  thou 

*'  giveft'them  they  gather;  thou  opened  thine 

"  Hand;  they  are  filled  with  Good-,  thou  hid- 

*'  eft  thy  Face-,  they  are  troubeled;  thou  takeO: 

^         "  away  their  Breath;  they  die,  and  recurn    un- 

"  to  their  Duft  :   Thou  lendeft  forth  thv  Spirit; 

"  they  are   created ;  thou  renewtfl  the  Face  of 

"  the  Earth." 

•  

God  foreknoweth  all  Things  potentially,  and 
as  the  Angels  and  Spirits  in  Heaven,  fo  the 
Birds  and  Beafts^  and  creeping  Things  upon 
Earth,  be  exempted  from  DiftrefTcs  and 
Anxieties  concerning  the  abiolute  JJecrees  of 
God,  or  the  Execution  of  his  Decrees :  For  as  the 
unbeginning  MAGIA  of  the  Eternity  becomes 
creatural  in  the  Former,  fo  the  Temporary  MA- 
•    GIA  *  doth   regularly   operate  in  the  Latter: 

And 

*  The  fame  is  meant  here,  which  we  have  heretofore 
called  the  WILL  of  God's  Unity,  or  WILL  of  the 
Eternily :  We  now  wake  ufe  of  the  Word  M  A  G  I  A, 
becaufe  more  fignificant,  for  hereby  is  meant  the  unbe- 
ginning Will,  not  on'y  as  z.  firj}  Cauje^  but  as  ctnjcious 
cf  its  Po^juer,  and  as  beholding  in  Idea  ti.e  PcJJibiliiies  of 
future  Thiaijes..  \\\  this,  Senfe  it  is  the  EY£"-  of  God's  tf'on- 
ders,  or  the  Eye  of  the  Eterr.tty  :  It  cannot  thus  behold  the 
PolfibiliUes  oi  future  Things  in  the  definite  Sen/e,  becaule 
itieif  is  eternal,  unbeginnin;^- and  never  ending;  it  there- 
fore b^holdedi  them  potentially,  or  magicaUy. 

Ftirthermore,  by  the  temorary  Mugia,  we  would  be  un- 
deiik)od  to  mean  the  AN  IMA  MUNDI,  or  that  which 
d'^h  Regulate  and  harmonize  our  Actions  ;  called  Infiviil 
itt  Brutes,  and  in  Men  Redjon.  it  proceedeih  not  imme- 
diately 


(     1^7     ) 

And  that  our  Scriptures  lliouU  exhibit   Occafi- 
ons  of  Controverfy  to  Men,  concerning  the  ^^- 

'  folute  tore-knowing  of  a  fupreme  Mind,  needs  a 
det'p  and  fundamental  Explanation.  The  un- 
be^inning  Ma^ia  is  that  Cencer  whence  all  Things 
do  proceed-,  and  it  is  impoffiblc  that  it  fhould 
operate  otherwife  than  in'  a  creatural  Way.  It  is 
hence  that  in  the  Regeneration  we  do  obtain  the 
Knowie.tgeof  ALLTHiNGS;  for  in  the  En- 
mity that  arifeth   in  the   counter  A6tion  of  the 

Jirji  and  faond  Forms,  the  unbeginning  Mcigia 
becomes  CREATURAL.  Here  the  EYE  of 
the  Unbeginning  looketh^  through  the  creatural 
Will,  fn  fuch  Meafure  and  Manner  as  it  pleaf- 
eth;  {()  that  the  creatural  Will  in  the  Refigna- 
'tion,  cannot  defire  to  know  more,  or  otherwife 
than  according  to  the  Peculiarity  of  its  Mealure : 
And  here  wnilft  we  do  individually  claim  the, 
white  Stone  and  new  Name,  which  no  Man  know- 
eth  fave  he  that  revealed  it;  Revel,  ii.  17.  our 
Word^  and  Adions  do  perpetually  co-operate 
and  harmonize 'together:  Obferve  diligently  Qur 
Meaning,  for  herein  is  Deity  gloriiied,  that 
each  feveral  and  feperate  Individual,  by  a  Pecu- 
liarity of  Will,  lliould  ftand  in   its  Lot,  fhould 

A  a  2  contribute 

diately  from  God,  as  do  the  Rays  of  Light  from  the  Sun  ; 
It  is  not  the  Out-floujhisr,  but  it  is  the  Out-flo-xvn  ;.that  ,i» 
to  fay,  it  is  '  V  ,  i*       as  the    :  Tran- 

fcript,  or  S7,naiuiu.,  -..  li'.e  uiibeginning  M AGI A,  as  the 
temporary  Nature  is  a  tranfcript  Glafs,.  or  Sj/nilitude  of  tfee 
Et-naL 


(     iSS     ) 

contribute  its  feveral  and  peculiar   A6lion,  to 
the  Opening  and  Difplay  of  the    UNSEARCH- 
ABLE RICHES.     No  doubtful  Difputation  can 
arife  about  the  ahfelute  Prefcience,  or  the  Omnifd- 
ence  of  Deity  amongll:  the  Beatified  and  Sancti- 
fied in  heavenly  Places,  becaufe  the  knowing  of 
Deity  is  their  aU  in  AIL     When  that  which  is 
€ome^  than  that  which  is  in  Part  Jhall  he  done  away  -, 
I  Cor.  13.,  10.  whence  as   formerly   intimated, 
it  is  the  KNOWING  of  1  he  Creatures,  that  as 
gradually  we  do  obtain  oui*  Ranks  and   Stations 
jn  the  Filiation  and  Sanclificarion  of  the  Redecm- 
sd  in   Chrijl^  that  doth   conilitute  his    MANI- 
FOLD WISDOM,  Eph,m.  10.  x\\Q  all-knowing 
OMNICIENCE  of  God,  which   as   heretofore 
obferved  mud  be  eternally  progrejfive. 

The  Ahifs  fi?  i\\t  Unity  is  hidden,  unknown, 
and  unknowable;  it  is  the  unfearchable  Riches -^ 
and  that  the  Will  of  the  Etetnity  fhould  become 
feveralized  in  the  creatural  State^  it  is  to  this 
Purpole,  namely,  that  the  unfearchable  Riches 
might  be  ever  rnanifefted  in  the  ceafclefs  Difplay 
of  an  infinitely  diverfified  SuccelTion  o^  ever  ope- 
ning WONDERS.  Whence  it  largely  appears, 
that  I^owever  God  foreknoweth  all  Things  ■poten- 
tially^ or  magically^  in  IDEA,  and  in  POWER, 
yet  that  he  cannot  foreknow  the  inftantaneous 
Vibrations  and  Fluftuations  of  our  Minds  in  the 

nitc  Senfe,  becaufe  proceeding  either  more  or 

lefs 


(     >89     ) 

jefs  diredly  from  the  Abifs  of  his  own  UN- 
SEARCH  ABLENESS, 

Now  Adam^  as  created  in  the  Image  of  God, 
was  a  Child  of  the  divine  Magia,  the  rightfviU, 
and  legitimate  Ofifspring  ot  the  eternal  OMNI- 
POTENCY :  But  when  diviating'from  a  State 
of  Refignation  into  Selthood,  it  was  then  that  he 
flept.     (3en.  ii.    21.   And  when,    according   to 
the  Letter  of  the  Text,  God   had  caufed  a  deep 
Sleep  to  fall  upon  .Adam^  it  was  then  tJiat  he  flept. 
to  the  Magia  of  God,'  and  awoke  to  the  Magia 
of 'the    BESTIAL    State.      I'he    one    is  that 
^whence  Ptophefy^  and  Miracles^  and  'Tongues  do 
proceed  J  the  other  is  zh3.L  fl^'^ifdom  of  the  IForld^ 
which  compared  with  the   Former   is  Fooli/hnefs 

with  God.     I  Cor.  iii.   19 There  is  iikewife 

the  irifernal  Magia;  and  as  it  fliall  fufficientiy  be 
manifefted  in  its  TIME,  when  the  Teftimony 
becomes  powerful  at  the  Opening  of  the  SIXTH 
SEAL,  Revel,  v.  12.  in  order  that  the  Enmity, 
or  Bailance  of  Power  be  maintained  between 
MosEs  and  Pharaoh  antitypically :  The  Ser- 
vants, that  is  to  fay,  the  Servants  of  Pharaoh 
antitypically,  Exod.Vn.  ^,  10,  ir,  12.  fliall  lay 
in  their  Claim  to  the  Powers  and  Prerogatives 
of  the  Infernal  Magia.  Here  be  three  feveral 
Orders,  or  ("lafTes  of  Enthiifaifis,  and  to  one  or 
the  other  of  thefe  "be  the  Pafiors.  and  Teachers  of 


(    190   ) 

every  Nation,   Society,    Age,    or  Difpenfation 
reduceable,  -f-  viz. 

FIRST,  The  antitypical  MAGI  of  the 
Eaft  (that  is  to  fay  according  to  the  Opening  of 
the  TIME,  as  above  J  )  fo  iikewife  the  antitypi- 
cal John,  viz.  the  vocaf  and  extempore  PRO- 
PHETS, the  Feaited  with  the  Bread,  and 
Drunken  with  the  Wine  of  the  Kingdojvi. 

SECONBLT,  Thofe  DREAMERS 
who  defile  the  Flejh  and  defpife  Dominion ;  Jude  i. 
8.  the  Senfual  and  Drunken  at  the  golden 
Cup.     And 

LASTLY,  The  SORCERORS  of  Egypt 
antitypically,  who  under  the  Name  of  a  Chri(i, 
and  in  the  Character  of  Prophet,  fhall  exercife 
the  Powers  and  Prerogatives  of  the  Infernal 
Magia,  *  (as  above)  and  obfcrve,  that  however 
it  be  folely  the  Former  of  thefe,  who  enjoying 
thQ  Temperature,  may  rightly  be  accounted  of  as 
the  Infpired  from  above  ;  yet  inafmueh  as  we  fe- 
verally  do,  and  fhall  continue  to  ad,  as  infpired 
from  above,  or  as  injligated  from  below,  to  the 
Advancement  of  the  common  Caufe,  and  by  a 

,  .  given 

f  See  Page  76. 

•  See  Matt.  xxiv.  24.  compared  with  Revel  xiii.  1 1  to 
the  End—- — 

%,  VtK,  the  Sixth  Seal. 


(     19'     ) 

given  Power,  an  univerial  Infpiration  §  may  in 
this  Senfe  be  infifted  ,upon.     1| 

And  now  in  Order  that  the  ever  bleffed  God 
may  at  Length  be  dilcharged  of  that  beavey  Bur- 
den, *  which  modren  Divines  be  fo  induftrioufly 
concerned  to  honour  him  withal ;  we  proceed  to 
confider  that  highly  important  Diftindion,  which 
as  intimated  heretofore  was  meant  by  the  Ap- 
podles,  and  Prophets  of  old  to  have  been  couch- 
ed in,  or  under  thofe  highly  fignificant  Expref- 
fions,  ACCORDING  TO  THE  PURPOSE. 

^EST.  How  did  God  purpofe  the  making 
of  Man  ?  It  is  anfwered,  fuch  his  Purpofe  was 
purpofed  according  to  the  Council  of  his  own 
Will;  was  purpofed  in  himfelf,  and  was  efFedbed 
accordingly,  ^eji.  How  did  God  purpofe  the 
Redemption  of  Man  ?  It  is  anfwered  '       , 

fuch  his  Purpofe  was  purpofed  in  the   creaturaj 
"Will:  For  as  the  unbeginning  Will  by  a* FIAT 
/  of 

§  An  unlverfal  Infpiriting,  or  Animation  at  leaft,  which 
indeed  is  ab-origine  the  Gift  of  God  :  For  in  this  Senfe  it  is 
that  we  interpret  that  Scripture  which  was  formerly  appeal- 
ed to.  Page  12.  With  Jlamering  Lips  and  another  1^ ongue  ivill 
HE  /peak  to  his  People. 

II  See  Page  76. 

•  Were  it  indeed  poflible  that  God  fhould  circumftanti- 
ally  have  foreknown  our  Thoughts,  Words,  and  Aftions 
in  the  definite  Senfe,  then  verily  it  is  poffible  that  his 
Mind  ftiould  have  been  burdened  with  a  very  great  Burden 
of  Iniquit)-  and  Folly. 


.,(       192       ) 

of  its  own  had  created,  fo  the  creatural  Will  by 
a  FIAT  of  its  own  fhould  regenerate. 

BLUEST.  How  did  God  foreknow  that  in  Adam 
the  Firlt  the  Humanity  fliould  fall^  It  is  an- 
fweVed,  this  was  perfedly  foreknown  in  the  ori- 
ginal Make  and  ConTtiti-Jtion  of  his  Frame, 
with  fuch  Certainty  as  a  Man  may  foreknow  the 
falling  of  a  Leat,  .or  the  Acorn  from  a  Tree. 
And  ^ueii.  How  did  God  foreknow  that  it  fhould 
endeavour  to  rife  again  ?  It  is  anfwered,  this 
he  could  not  but  foreknaw  in  like  Manner;  foi:* 
as  to  fail  was  but  Matter  of  Courfe,  fo  when 
having  tafted  of  the  Mixture,  that  it  fhould  de- 
fi;e  to  re-obtain^  was  koreknown  of  the  Creator 
in  jud  fuch  a  Senfe  as  that  when  the  S^cd  is 
fown,  the  Hufbandman  expedeth  that '  of 
Courfe  It  will  llryggle  and  flrive  with  the  Cold- 
neis  and  diftemperatureof  the  Earth,  in  .its  En- 
deavours to  pur  forth  the  Blade. 

That  rhe  Humanity  fhould  have  defired  to 
re-obtain,  hath  been  inftanced  I  think,  Gen, 
xi  Chapter.  But  obferve,  that  however  the 
Purpofe  or  Expedations  of  the  Hufbandman 
may  in  many  Cafes  fail,  yet  the  Purpofe  of  God» 
which  is  his  Purpofe  according  to  EleElion,  fhall 
ftand,  Rom.  ix.  1 1.  For  ^ery,  Wh  re  fore 
fhould  the  abfolute  Fore-knowledge  of  Deity 
have  been  canvalied  thus  folely  on  the  Behal-'of 

miferable 


C    193    ) 

inirerableSinuers?  It  isanfwered  the  Angels  an^ 
Spirits  of  thejultmadeperfedl:  in  Heaven  beallof^] 
them  at  Home ;  The  Birds  and  Beads  and  creeps  ^ 
ing Things  oF  the  Karthbe  all  of  them  at  Home\ 
Whili  ot  Men  it  is  acknowledged  that  we  are 
Pilgrims    and  Sojourners  upon  Earth  as  in  a 
Strange  Land :  We  do  therefore  enquire,   and  it 
becomes  us  very  well  to  enquire  atter  the  abfo- 
lute  foreknowing  of  a  Supreme  Mind:   Where 
lies  then  Strefs  of   the  Enquiry?    Or,  what  is 
that  One  only  Point  whereupon  it  muft  inevita- 
bly turn,  or  can  be  ever  fatisfa£torily  refblvedj? 
It  is  anfwered  con<;:lurively  and  finally  that  the 
Matter,  which  concerns  the  fenfible  neither  is, 
or  ever  was,    how  polfible,  or  by  what  Means 
poflible  with  God,  that  the  Inftantaneous  Vi- 
brations  and  Fiucluations,    the   Wiliings  and. 
Chufings    oi  my  Mind  and  Thoughts   fhould\ 
have  been  a^bfolutely  foreknown  and  foreordain- 
ed from  the  Beginning  of  the  World;  as  contin- 
gx:nt  and  variable   thefe  as   be  the  Adionsand 
PaIIions,the  Profperities  and  Adverfities  of  our 
Brethren  the  Betijh  oj  the  FielJ:    But  here  lies 
the  Strefs  of  the  Enquiry,  doth   God  foreknow  or^ 
predeftinate  the  Polfihility  of  mine  ever  leing  RE- 
STORED to  the"  LAND  qf  PROMISE?    The 
Anfwer  is  conclufive,  the  Predeterminations  of 
Deity  herein  be  mo(i   abfolutely  ABSOLUTE. 
At  Length  here  is  therefore  that  fo  Jntereftingj 
(o  principle  J    andC/7/;z>^/ A  Point  of  DISTINC- 
TION    which  we  have  [all  along  hadMn  View. 
God  muft  have  abfolutely  foreknown,  and  pre- 
determined the  Calling,  and  Redemption  of  the 
typical  IJrael  out  of  Egypt,  in  (iich  a  Scnfe  as  a 
Man  may  defign  an  Undertaking,  and  be  at  the 
fame  Time  9qnfcioiis  of  a  Power  to  effcft  his, 

M  b  Defigq  I 


(     194    ) 

D  zfign  ]  vvhilfl  that  really  lie  fhould  ha ve  fore- 
ivnown  whatfoever  occurred  in  the  Courfe  of 
their  Journey  through  the  Wildernefs.  who 
liioiild /lumbky  who Jall^  znlwhoperfevere'm 
the  definite  Senfej  what  confiderate  Perfon 
lliaU  be  tempted  to  ii"aagine  that  it  was  pol-: 
flible?  Such  therefore  is  the  M}'/?ery  of  his 
Willy  as  vouched  by  our  canonical  Authori- 
ties. Such  his  Foreknowing  ACCORDING 
TO  THE  PURPOSE. 

^ .  Blejjed  be  the  God  and  Father  of  our  Lord 
Jejus  CJmfty  who  hath  hlejfed  us  with  allfpiri-. 
ttial  Bkjjings  in  heavenly  Places  inChrifi : 

4.  According  as  he  hath  ch)[en  us  in  him  before 
the  Foundatiou  of  the  Worlds  that  wejhould  be  ho- 
ly and  without  Blame  before  him  in  Love  : 

5 .  Having  PREDESTI  MATED  us  unto  the 
Adoption  of  Children  by  Jefus  Chrift  to  hiinfclf 
accordingto  the  good  Pleafure  of  his  WilU 

6.  To  the  Praife  of  the  Glory  of  his  Grace 
wherein  he  hath  made  us  accepted  i?i  the  Beloved : 

7.  I7i  whom  we  have  Redemption  through  his 
Bloody  the  Forgivenefs  of  SifiSy  according  to  the 
RichtsofhisGrace^ 

8.  JMberein  he  hath  abounded  towards  usiii, 
m  all  Wifdom  a?id  Prndencey 

9.  Havmg  made  known  unto  us  thelsTY^TE- 
.?^X  ^/^-'^^  WILL,  acciording  to  his  pod  Pleafure^^ 

which 


(     195     ) 

nohich  he  hath  PURPOSED  in  himfelf: 

10.  That  in  the  Difpenfation  of  the  Fulnefs  of 
Times,  he  might  gather  together  in  one  ALL 
TPIINGS  in  Chrtfi,  both  which  are  in  Heaven^ 
and  which  are  on  Earth,  even  in  him : 

11.  In  whom  alfo  we  have  obtained  an  Inheri- 
tance, being  PREDESTINATED  ACCORD- 
ING TO  THE  PURPOSE  of  him  who,  worketh 

alt  Things  after  ihe  Council  of  his  own  M^ill.— - 

Ep.  I  Chap. 

Thus  we  fee  that  God's  Purpofe  in  onr  Re- 
demption muil  commence  in  a  Few,  but  is 
purpofed  in  ALL  iiniveiTally.  ^eft.  How  is  it 
purpofed  ?  I  anfwer  it  was  and  is  purpofed  in 
the  CREATURAL  WILL,  as  aforefaid,  as  in 
due  Courfe  of  Time  it  Ihall  be  a6lually  fulfilled 
in  the  Name  Chrijl  Jefus.  Where  lies  then  the 
Abfolutenefs  oi  t\\t  ^uxT^ok'^.  It  is  anfwered,  in 
mine  own  Hearts  Blood ; — fmce  we  do  individu- 
ally inherit  from  Adam,  that  abfolute  Freedom 

of  Will  which  he  inherited  from  God.  Shall  I 
therefore  afcribe  to  myfelf,  the  Power  of  re- 
deeming myfelf  ?  Not  fo,  God  forbid,  finre  by 
Grace  are  we  faved,  yet  not  of  ourfelves ;  it  is  ihg 
Gift  of  God,  Eph.  ii.  8.  that  is  to  fay,  Cj^  abfo-r 
lute  Purpofe  which  is  given  me,  could  not  have 
been  tny  Purpofe,  unlefs  prior  to  mine,  it  had 
been,  and  ftill  remains  tp  be  the  Purpofe  of 
God  that  it  fhould  be  my  Purpofe :  And  this  is 

B  b  2  thai 


■     r  196  ) 

that  we  mean,  and  have  meant,  by  afTerting  that 
God's  Purpofe  in  our  Redemption  was  not  pur- 
polcd  over  my  Head,  but  was  purpofed  i"^ 
ME,  or  in  jny  Purpofe ;  feein'g  that  however  for 
the  Prefent  I  may  prefer  the  JMcfs  of  Pottage, 
fuch  neverthelefs  is  God's  Purpofe  in  me^  that  at 
one  Time  or  another  when  made  fertfihle  of  the 
Evil,  I  fhall  be  reduced  to  the  NecefTity  of  pray- 
ing a  Z)^/;'i;^^;?f^  therefrom  :    Matt.\\.   13. 

Thus  it  largely  appears  how  effcncially  evangeli- 
cal the  propofed  D-iftindion. 

As  individually  affuming  the T'/ijWi?,  andclaim- 
ina  Relationfhip  to  a  Chriji^  no  Adtion  is  indif- 
ferent ;  but  whatfoever  we  do,  is  either  for,  or 
againji.     He  that  is  not  with  me  is  againfi  me :  And 
he  that  gathertth  not  with  me  fcattereth  abroad ; 
Matt.  xii.  30.  and  our  Reader  who  may  hither- 
to have  been  in  Sufpenfe,  concerning  whether 
he  may,  or  may  not  have  been  particularly^  and 
unchangeably  deftgned^  is  at  all  Events  forewarned 
that  whenfoever  made  fenfiblc  of  the  Counter- 
ftrivings  of  iV^/»r^  and, Gr^f^,  fuch  the  ahfolute 
Prefcience  of  Deity,  however  it  be  really  ordain- 
ed that  he   either   fhall  rife,  ov  fall;  yet  that 
tFhen  he  Ihall  rife,  or  Whether  he  Ihall  fall,  is 
comparable  to  the  white  Stone,  and  in  the  Stone  a 
new  Name  written,  which  no  Man  kncweth  faving 

he  thatreceiveth  it.  Revel,  ii.  17. 

It 


'      (     197    ) 

It  has  been  over  and  again  objeAed,  and 
tliat  to  very  little  purpofe,  that  to  impute  to  the 
abfolute  Fore- knowledge,  and  Pre-ordination  of 
God,  our  Condud  in  the  deHnite  Senfe^  can  by 
no  Means  be  otherwife  explained,  than  that  it  is 
a  charging  him  with  both  the  Burden  and  the 
Guilt  of  our  pardcular  Enormities.  We  have 
Ihewn  the  Ablurdity  at  large,  and  might  add, 
that  not  only  is  that  thus  he  Jhould  fore-know, 
compleatly  impoflible,  but  that  thus  he  fhould 
indeed  foreknow,  there  appears  not  fo  much  as 
a  Pretence  for  a  Decency  in  fuppofing. 

We  may  remember  that  Balam''s  Afs  is  re- 
corded to  have  fpoken  with  an  human  Voice ; 
the  Occafion  was  indeed  extraordinary,  and 
^luery^  Where  is  the  Necejftty  of  believing,  or  a 
Dtcency  in  fuppofing,  that  from  certain  unknown 
Diftances  of  Time,  or  (according  to  the  ordi- 
nary Phr/ife)  from  all  Eternity,  there  was  that 
Partiality  in  God,  that  in  Preference  to  all 
others,  he  (hould  particularly^  and  unchange. 
ably  have  defigned  that  individual  Afs  to  fuch  a 
Servife,  when  at  the  fame  Time  any  other  Aft 
might  have  pertormed  to  as  good  Purpofe  ? 

When  God  at  firft  defigned  fuch  an  Animal 

as  that  of  the  Afs  in  particular,  fuch  his  Pur- 

,pofe,  or  Defign,  muft  indeed  have  been  abfolute ; 

for  if  not,  then  the  Afs  either  might,  or  might 

not 


(    ipS    ) 

not  have  had  an  avflual  Exiflance.  In  admitting 
God's  PuqxDle  or  Intention  to  create  to  hi'.-^ 
been  thus  abfolute,  it  may  by  no  Means  be  ar- 
gued as  a  Confequence  thence,  that  he  there- 
fore muft  particularly  and  unchaniejhly  have  di- 
fegned^  whatfoever  fliould  be  feen,  heard,  felt, 
or  underllood  by  the  Ajs^  and  by  every  indivi- 
dual of  its  Offspring  throughout  all  Ages,  from 
the  Beginning  to  the  End  of  the  World. 

To  create,  was  the  Work  of  God,  the  Bli- 
finefs  and  Imployment  of  the  unhsginnlng  U^tll\ 
but  when  cteated  the  Creature  is  intided  to  a  fe- 
perate  Will  of  its  own  ;  and  is  at  Liberty  to  tbinky 
and  to  ac*,  to  ^'/.V,  and  to  chuft^  to  fee^  beoTy 
feel,  and  underjiand  for  itfdf,  even  fuch  is  the 
DisTiNCTiox  as  above.  The  Purpofe  of  God 
in  the  Creation  of  Man  was  ahfolute,  as  was  ef- 
fected accordingly  upon  the  Eve  of  the  fixth 
Day :  So  his  Purpofe  in  our  Redemption  is  ah- 
foliUe ;  yet  neither  docs  the  cy,e,  or  the  other  in- 
volve the  abfolute  Fore-knowledge  of  the  Wil- 
lings  and  Chufings  of  our  Minds  in  the  d^finift 
Senfe.  "  O  Jerufakm  Jerufakm,  thou  that  kil- 
"  eft  the  Prophets,  and  ftoneft  them  that  are 
"  fent  unto  thee,  how  often  would  I  have  ga- 
"  thered  thyChUdren!" 

The  Offers  of  a  M;ans  from  Time  to  Time, 
is  as  the  breaking  of  a  Sea!^  or  as  the  opening  of 

a  Door, 


(    199    J 

t  Dccfy  and  the  Language  of  prophetic  Tes- 
timony upon  the  Occafion,  is  cpme  and  fee^ 
Revel,  vi.  And  as  the  feverufold  Proccfs  in  tiie 
Beginning,  was  fore-known^  fo  the  TIMES  of 
the  World,  thus  difcourfed  as  of  the  Opening  of 
a  Booky  vjritten  zuitbin,  and  en  the  back  Side  fealei 
Kviib  SEVEN  SEALS,  Rez-el.  v.  i.  was  fore- 
known and  predetermined  of  God,  ever  fince 
the  Beginning,  and  before  the  Foundations  of 
the  World. 

To  fuppor^  that  God-  could  not  have  thus  per- 
fectly fore-known,  and  pre-ordained,'  both  the 
Manner,  and  the  Means,  of  our  Callings,  and 
Election  in  general,-  would  be  to  fuppofe  him 
undertaking  a  Work-  which  he  could  not  fore- 
know  whether  he  might  be  able  to  errect  yea  or 
nay,  when  the  Bock  Sould  be  opened,  the  S£als 
thereof  fevcrally  loofed  in  their  Order,  and  the 
Invitation  extended,  ante  and  fee,  God  muft 
therefore  have  abfolutely  fore-known,  that  of  the 
Many  that  Ihculd  be  called,  a  Fe^iv  fhou'd  be 
chofen:  .Yet  that  the  Individuals  ot  the  Many 
or  the  Few,  fhould  have  been  abfolutely  ancf 
perfonally  fore-known  in  the  definite  Senfe,  as  pre- 
pofteroufly  incongruous  to  EVERY  Kind  of 
Scripture  Authority,  even  fo,  that  the  I^Iulti' 
tuies,  and  Pecple,  and  Nations  fhould  fo  generally 
have  concee<ied  to  fuch  an  ARTICLE  of 
FAITH  (fo  called)  how  mere,  what  lefs,  or 
itberwife  (hall  it  be  accounted  of,  than  that  it  is 
an  Ihftance  of  the  Powerful  \Vorkings,  and 
univerfal  Prevalency,  of  that  which  in  Scrip- 
ture is  called  the  MTSTERT  of  INI^UlTr, 
2  Tbefe.  Vu  7.     See  the  Chapter  at  large. 

This 


(        200       ) 

*  This  the  Myfiery  of  Iniquity  is  the  My  fiery 
of  that  mofl  abominable  Whoredom^  which  in 
the  After-times  (as  wafS  fore-known  of  the  Apof- 
tles)  fhould  be  pra6tifed  upon- the  Scriptures, 
hy  the  beflial^  unreformed,  and  unenlightened  Ima- 
gination :  The  fame  by  our  rnodern  Reformants, 
hath  been  compared  to  a  Nighty  and  called  the 
mght  of  our  APOSTACY  ;  and  as  we  pafs  alonn 
the  Times  of  this  Qur  Night,  to  the  Charafters  qf 
our  leading  Reformants,    to  caft  the  Blame  of  our 

Erefent  Calvinijlical  Extremes  upon  Calvin,  would 
e  .highly,  injurious  to  our   common  Caufe;    him 
freely  do  we  acknowledge  to  have  been  a  CHILD 
of  the  MORNING.     HE,,  according  to   the 
Meafure  of  his  Illumination,   had  moft  undoub- 
tedly a  Senfe  of  the  TRUTH  in  this  Matter  i  It 
was  given  him  to  know,  that  God's  Purpofe,  ac- 
tording  to  Ele5iion,  is,  and  ever  ^2iS  ahfolute :  And 
as  we  take  the  Matter  right,  and  fo  interpret  the 
'Scriptures  herein,    as  that  their  Senfe  fliould  in- 
deed   correfpond,    the  fame     how     extremely 
delightful!     But  the  TIME  o^?l  full  Revelation 
was  not  as  yet  come,    for  as  the  Appoftacy  was 
gradual,    fo  alfo  be' cur  national  Reformations 
thereform,  fee  jy^z.  xxv'iii.   lo,  14.     He  had  cer- 
tain Appreh'enfions  of  the  TRUTH  I  fay ;  but 
when  the  MAN  of  SIN,    the  Son  of  Perdition, 
that  is  to  fay,  the  Beast,  who  in  the  Character 
o{  Reformer  was  feen  to  have  arifen  as  out  of  the 
Earth,    Revel,  xiii.   12.   took  the  Scriptures  in 
Hand,  in  order  to  reduce  this  our  newly  arifen 
darling  Point  of  Dodrine  to  an  ARTICLE  of 
FAITH,  it  was  then,  as  is  ufual  iji  all  fuch  Cafes, 


that 


(       201       ) 

that  the  Scriptures  became  prevertcd.     "  Let 

"  us,  fay  unto  them  that  d'jvell  upon  the  Earthy  that 

,  «  theyjhould  ynake  an  IMAGE  to  the  Beaji  which 

"  had  a  Wound  by  a  Sword  and  did  live Revel. 

«  xiii.  14.  Let  us  arbitrate  between  God  and 
"  Man  what  be  thofe  Treafures  of  Darknefs^ 
"  thoCt  hidden  Riches  of  fecret  Places^  Ifa.  xlv.  3. 
"  that  Garden  enclofed,  that  Fountain  fealed^ 
"  Cant.  iv.  12.  thofe  hidden  and  more  myjiical 
"  Truths  of  the  Gofpel,  which  it  is  in  cur  Power 
"  to  make  all  Men  believe,  whether   able  or 

"  willing,  yea   or  nay, Let  us  impofe  upon 

*'^the  People  and  Nations,  the  Knowledge  of 
"•'  God  and  of  his  Chrift,  whether  able  to  bear 

"  or  comprehend,  yea  or  nay; And  let  us 

"  caufe  that  as  many  as  will  not  worfhip  fuch  a 
"  God,  as  fhall  be  imaged,  pourtrayed  and  fet 
«  up,  by  a  Scripture  Interpretation  of  our  own, 
«  let  us  cauje  that  they  fhould  be  killed.  Revel. 
"  xiii.   15." 

Here  it  was  that  the  Scriptures  became  vio- 
lated, preverted,  and  dragged  as  by  the  Hair  of 
the  Head  into  a  Conformity  with  the  arbitrary 
Contrivances  of  that  Bea^t,,  which  was  feen  in 
the  Vifion  to  have  had  two  Horns  like  a  Lamh, 
and  yet  fpake  as  a  Dragon. 

The  Scriptures   themfelves   were  exhi bitted 
according  to  the  Movements  ©f  the  Wheel  in  tbi 

C  G  Mddle 


(       202       ) 

Middle  of  a  Wheel-,  but  the  Wheel  of  the  exter- 
nal Magia  being  at  this  Time  in  peculiar  Moti- 
on, J  fiich  the  Appointment  of  God,  the  feven 
Seals  of  the  ETERNAL  Magia  could  not  have 
been  opened  to  the  whole  World  at  once,  and 
yet  the  Bead  did  long  to  comprehend  the  Depth 
and  the  Height,  and  fo  far  as  it  was  given  to 
our  Proteflani  ISiEBuchadnizzzar,  to  have  been 
unanimous  in  fetting  up  Syllems  of  Doftrines, 
according  to  the  Movements  of  the  external  Ma- 
gia,  viz.  the  /Fi//,  and  Afe^wns  \  the  Renfon^ 
and  Imagination  of  the  Earthly  Man,  herein 
was  the  Scripture  fulfilled  (as  above)  Let  us 
make  an  IMAGE  to  the  Beajt,  which  had  a 
iVound  by  a  Sword' and  did  live,  * 

And  now  as  touching  this  particular  Article 
under  Confideration,  could  our  national  Coun- 
-cils  have  agreed  in  fubqpitting  the  ahfolute  Fore- 
knowledge of  God,  in  the  definite  Senfe ;  could 
they  have  been  fatisfied  to  have  fufpended  the 
Aifertion    PARTICULARLY,    and  UN> 

CHANGE- 

* 

X  At  the  Commercement  of  Protestantism,  when 
the  People  and  Nations  were  io  unanimous  in  fetting  up 
a  Variety  of  ne-w  motJelled  Articles  in  Opofition  to  the  for- 
mer ;  Whereas  were  our  AfTimblies  of  Di-vines  to  hold 
Con'veniions  and  Confultations  now,  upon  the  like  Occafion, 
it  would  not  bs  poiiible  that  of  thefe  mighty  Architeds  there 
ihould  be  found  two  of  one  Mind,  lee  Gen.  xi  Chapter. 

*  Not  but  that  pious,  and'in  Meafure  regenerate  Men 
may  have  been  concerned  in  thefe  Affairs,  however  the  Af- 
ftijiis     of  the  Beall  were  as  yet  to  predominate. 


(      203       ) 

CHANGEABLY  defigned,   and  that  the  Num- 
ber of  the  Man)\  or  the  Few  fhould  be  fo  certaia 
and  definite,    (feeing  that  the  like  fhould  be  fo 
entirely  unfupported   by  our  canonical   Autho- 
rities ;)   and    moreover,    could  they   have  beea 
fatisfied  with  fufpending,  or  in  fubmitting  th© 
Everlallingnefs  of  their  eternal  Damnation,  then 
in  this  particular  Inftance  (I  fay  )  the  Beast  as 
above   had  not  fpake  as  a  Dragon  -,    or  could  he 
at  this  Time  have  been  thus  publickly  convided 
of  having  opened  his  Mouth  in  B!afphemeing  againjl 
God^  Revel,  xiii.  6,     Whereas  now,  as  our  faid 
national  ConfefTionsof  Faith  do  publickly  declare 
for  themfelves,  how  abundantly  verified  herein 
be  thofe  particular  Scriptures,  forefhewing  that 
unto  the  Beast  was  there  to  be  given  a  Mouth 
fpeaking  great   Things!    And  there  was  given  unt» 
him  a  Mouth  fpeaking  great  Things,    and  Blafphe^ 
mies :  And  Power  was  given  him  to  continue  forty 
md  two  Months,   Revel,  xiii.  5. 

As  Matters  now  (land  between  CLERGY 
and  LAITY  in  general,  there  appears  no  abun- 
dant Occafion  that  the  People  of  other  Denomi- 
nations fhould  prefume,  that  by  our  Brethren, 
the  Prefbyterians  themfelves,  the  faiddiflinguifh- 
ing  Article  is  confidered  as  being  already  fo 
obvious,  as  not  to  admit  of  any  farther  Illuflrati- 
ons.     It   is  however  our  Bufinefs   to  prefume, 

C  c  2  that 


(       204       ) 

that  by  LAITY  in  general,  as  well  Prclhyterian  J 
as  others,  the  faidDifiinguifhing  Article  (what- 
foever  it  may  formerly  have  been)  is  at  prefent 
confidercd  as  a  Matter  in  dchcte;  or  as  the  Sub- 
jeift  oi  deliberate  Enquiry. 

After,  what  greater  Attainment  niisiht  Mor- 
tals  afpire  ?  What  Manner  of  iT^^o-iE;?//^,  ox  Know- 
ledge more  extraordinary  might  be  afked  of  cur 
Father  which  is  in  Heaven,  than  that  fully  and 
fatisfaSiorily  refolved  might  be  our  Enquiries  to 
this  Effcd  ?  How  doth  God  govern  the  UniverfeF 
iiovj  prejide  over  xh.Q  Adions  of  Men?  What^ 
When,  and  How  his  prepurpo fed  EkSion?  What 
doth  God  know?  Qr  Hov/  Foreknow,  and 
predetermine  Things  future  ?  THESE  our  prefent 
Demands  be  indeed  extraordinary  ;  it  is  there- 
fore that  we  have  coafidered  them  under 
one  Viev^,  as  in  Page  1 7,  an  highly'and  fupreme- 
^y  Intereftlvg,  and  therefore  a  CAPITAL  EN- 
QUIRY: And  whereas  it  is  very  abundantly  be- 
trayed, how  diftant,  how  Extremely  retncte  be 
the  MINISTERS  of  our  GOSPEL  in  the  gene- 
ral, from  condefcending  to  aci^novvledge  that  as 
yet  they  are  but  lacking  herein,  how  far  from 
condefcendins  to  acknowledge  the  Article  now 
under  Confideration  (to  inllance  this  the  Article 
of  an  everlallingly,  and  abfolutely  fore-known 
Reprobation  in  particular  j  to  be  an  Article  with 
'he;ii  that  Hiould  admit  of  Correftion,    Revilal, 

or 


(      205      ) 

or  Re-cxamination.  Query,  wherein  fhall  is 
be  prefumed  was  the  Prophecy  of  the  Scriptures 
intended  as  a  GUIDE  to  the  Peoples  of  the  after 
Generations,  if  the  fame  be  not  a  Means 
whereby  it  is  ordained  as  pofible,  that  we 
fliould  difcern  and  confider  for  ourfclves  the 
Signs  of  the  Times?  HEW  DOWN  the  Tree, 
f.nd  cut  off  his  Branches  5  Jhake  of  his  Leaves^    and 

fcatter  his  Fruit. 

LET  THE  BEASTS  GET 
FROM  UNDER  IT,    and 

the  Fowls  from  his  Branches 

CHAP.     IX. 

The  OMNISCIENCE  c/ Deity  conp.dered,  in  Or^ 
dcr  to  a  more  full  Explanation  of  the  antient  Pro- 
phecies, concerning  th$  bringing  forth  of  a  MAN 
CHILD. 

'^"^KT'TE  have  touched,  as  at  the  Beginning 
%^L/  of  the  foregoing  Chapter,  upon  that 
^^  which  is  with  MAN  a  Diftindion, 
or  Difference  between  Reafon  and  Perception; 
and  have  feen  that  the  one  is  diftinguilhablc 
from  the  other,  as  the  EYE  of  the  Mind,  the 
anticipating  Idea,  is  diftinguifhable  from  an  ac^ 
tiigl  !ind  prefnt  Enjoy  me  nt^. 

With 


(       206       ) 

With  the  iitmoft  Accuracy  let  us  profccutc 
the  Enquiry,  and  confider  what  is  that  which 
with  God  IS  either,  firjiy  the  anticipating  Idea,  or 
Jecondly^  the  intuitive^  the  inftantly  fcnfible  and 
■perceptive  Idea,  The  Former  is  his  PRESCI- 
ENCE, tlie  Latter  his  OMNISCIENCE,  dif- 
tinguilhabfe  each  from  the  other,  as  is  the 
'Pow&r^  or  latent  Poflibility  of  Adtion  from  the 
immediate  Exercife  of  fuch  Power;  or  when 
Ipeaking  of  the  creatural  Will,  as  its  Faith  is 
diftinguilhable  from  its  Fiat.  * 


(C 


cc 

cc 


They  that  make  2i  graven  Image  are  all  of 
them  Vanity.  Who  have  formed  a  god,  or 
molten  a  graven  Image,  let  them  be  gathered 
together,  let  them  Hand  up,  Ifa.  xliv. 


Cl 

cc 


"  12  The   Smith  with  Tongs   both  work- 

*'  eth  in  Coals,  and  falliioneth  it  with  Ham- 
mers, and  worketh  it  with  the  Strength  of  his 
Arms :  Yea  he  is    hungry  and   his   Strength 

_"  faileth  ;  he  drinketh  no  Water  and  is  faint. 
"13  The  Carpenter  ftretcheth  out  his  Rule  : 

"  He  marketh  it  out  with  a  Line  :  He  iitteth 
it  with  Plains,  and  he  marketh  it  out  with  the 
Compafs,  and  maketh  it  after  the  Figure  of 
a  Man,    according   to  the  Beauty  of  a  Man  i 

"  that  it  may  remain  in  the  Houfe. 

"  14   He  heweth  him  down   Cedars,    and 

«  taketji 
*  As  the  Will  from  the  Desd*'  m<m<    .. 


cc 
cc 


(       207       ) 

«  taketh  the  Cyprefs  and  the  Oak,  which  he 
"  ftrengthneth  for  himfelt  among  the  Trees  of 
"  the  Foreft :  He  planteth  an  Alh,  and  the 
"  Rain  doth  nourifh  it. 

"  15  Then  fhall  it  be  for  a  Man  to  burn; 
«'  for  he  will  take  thereof  and  warm  himlelf ; 
"  yea,  he  kindleth  it,  and  baketh  Bread ;  yea, 
*'  lie  maketh  it  a  god,  and  worfhipeth  it :  He 
*'  maketh  it  a  graven  IMAGE,  and  falleth 
"  down  thereto. 

"  1 6  He  burneth  Part  thereof  in  the  Fire  : 
*'  With  Part  thereof  he  eateth  Flefli :  He  roaft- 
"  eth  Roaft,  and  is  fatisfied  :  Yea,  he  warmeth 
«'  himfelf,  and  faith,  aha,  I  am  warm^  I  have 
"  feen  the  Fire. 

17  And  the  Refidue  thereof  he  maketh  a 
god,  even  his  graven  IMAGE  he  talleth 
down  unto  it,  and  worfhipeth  it,  and  prayeth 
unto  itj  and  faith,  deliver  me,  for  thou   art 

my  god. 

18  They  have  not  known  nor  underftopd: 
"  And  none  confidereth  in  his  Heart,  neither 
*'  is  there  Knowledge  nor  Underftanding  to  fay, 
*'  I  have  burnt  Part  of  it  in  the   Fire,  yea  alfo 

I  have  baked  Bread  upon  the  Coals  thereof. 

19  I  have  roafted  FleQi  and  have  eaten  it, 

''  and  fhall  I  make  the  Refidue  thereof  an  Abo- 

"  mination  ?  Shall  I  fall  down  and  worfhip  the 

"  Stock  of  a  Tree  ? 

«  20  A 


it 


(C 


(       208       ) 


t 


20  A  decieved  Heart  hath  turned  hitn  afitle, 
he  cannot  deliver  his  Soul,  nor  fay,    is  there 
*'  not  a  Lie  in  my  right  Hand. 

It  is  fcarccly  believed  of  the  modren  Profcf- 
for,  who  writeth  Syftems  and  Commentaries 
upon  iuch  Parts  of  the  Scriptures  as  were  never 
meant  to  have  been  unfealed  before  the  TIME  -, 
or  of  thole  chief  Councellors  and  mighty  Men,  who 
with  abundant  Induftry  have  been  employed 
froin  Time  to  Time,  in  fitting,  arad  refitting  a 
Variety  of  Scriptures  together,  in  compofing 
one  Set  cf  Articles  after  another,  each  particu- 
lar Sydem  mod  undoubtedly  Orthodox  whilft  in- 
coniiltant  wich  itfelf,  and  with  every  other  Syf- 
tem,  it  is  Icarcely  beleived  of  fuch  Profefibrs, 
or  thofe  (Councils  (I  fay)  that  they  are  liable  to 
be  arraigned  and  convi6led  herein,  of  having 
hammered  up  a  god  tp  their  liking  :  Or  that  they 
arf!  feverallv  chargeable  herein,  with  fuch  a 
Species  of  IdoUtry  as  might  admit  of  Comparifon 
with  theirs,  who  firll  ftretch  out  their  Line  up- 
on the  Image,  theit  mark*  it  with  the  Compafs, 
and  fit  it  with  the  Plain  (^as  above)  and  at 
length  fall  down,  and  pray  to  the  IMAGEa 
deliver  us  we  pray  thee,  for  thou  art  our  god.    » 

Let  us  confidcr  Verfe  20  Revel,  ix.  "  Yet 
"  repented  they  not  of  the  Works  of  tlieir 
''•  i  lands,  that  they  fhould  not  worfliip  Devils, 

"  and 


(       209       ) 

««  and  Idols  of  Gold,  and  of  Silver,  of  Brcifi,  of 
"  Stone  and  of  IVood,  which  neither  fee,  nor 
^'  hear,  nor  walk. 

It  appears  Mz/Z.  4  Chap,  at  large,  that  when 
the  Saviour  was  led  up  of  the  Spirit  into  the 
Wildcrnefs  to  be  tempted  of  the  Devil,  the 
grand  Point  of  Controverfy  between  Power  and 
Power  was  concerning  who  fhould  WORSHIP : 
Vcr.  9  and  10.  and  when  the  Devil  petitioned 
of  his  Lord  that  he  fhould  have  caft  himfelf 
down,  Ver.  6,  his  Prayer  was  mofl:  unquefli- 
onably  ftncere  \  yet  the  fame  is  not  called  a 
Prayer,  but  a  TEMPTING  of  God.  Jefus 
/aid  unto  him,  it  is  written  again,  thou  Jhalt  not 
temp  the  Lord  thy  God.  Yer.  7. 

There  is  but  the  Unbeginning  and  the  crea- 
tural  Will,  and  at  the  Peril  of  my  Life 
was  I  to  define  what  is  Worship,  according 
to  the  evangelical  Senle  of  the  Word,  I  woulci 
fay  that  for  one  Manner  of  Will,  to  fail  down 
and  WORSHIP  another,  is  for  one  Manner 
of  Will,  to  truckle,  comply  with,  fuhmit  to,  or 
yield  itfelf  up  to  the  Obedience  of  another. 

Whether  any  fuch  a  Form  of  Words  had 
ever  been  prefcribed  or  not,  the  evangelical 
Player,  is,  Fathe^^  tJyy  will  he  done,     and  fo  faf 

a4 


(       2  10       ) 

as  we  do  aft  conformably,  or  conjijiantly  herer 
with,  our  ading  thus  rejignedly,  or  obediently 
to  thtfecret  Indications  of  the  divine  good  Plea- 
iure,  this  only  is  THAT  which  properly  is  Wor- 
pp,  or  the  WORSHIP  of  GOD  in  the  evan- 
gd'ical  Senfe  of  the  Word.  This  is  that  which 
by  the  Saviour  was  meant,  when  fpeaking  up- 
ow  a  certain  Occafion  of  fuch  a  Worship,  as 
becaufe  of  its  Independency  upon  the  Inftitutions 
or  Qrdinatiofis  of  Men,  was  by  him  defined  to  be 
a  Worshiping  of  the  Father  in  Spirit.  John 
iv.   22,  23  and  24. 

On  the  Contrary,  v/hat  ever  Form  of  Word3 
we  may  take  into  our  Mouths,  under  the  Noti- 
on of  a  Prayer,  the  unconverted  Self- Will 
continually  prayeth,  MY  Will  be  done\  and 
when  believingly^  or  ever  fo  ferioufly  we  do  of- 
fer up  fuch  a  Prayer  to  God, — the  Vanity  of  all 
Vanities  this  ! 

It  appears  that  the  lame  is  not  rightly  called  a 
Prayer  ;  but  that  ftridly  it  is  THAT,  which, 
according  to  the  univerfally  concurning  Tefti- 
mony  of  the  Scriptures,  is  called  tempting  of 
God',''  I  fay  a  TEMPTING  of  God,  as  if 
God  fliould  v/orfnip  ME,  or  fliould  conform  to 
MY  IVill  and  Pleafure,  in  the  ftead  of  my  being 
ib  humble  as  to  condefcend  to  worfhip  HIM  ; 

and 

*  Ex.  xvii.  7.  Numb.  xiv.  22.  Deut.  vi.  ^6.  Pfa. 
ixxviii.  t8.  andxli.  <;'\andxcv.  9.  cxvi.  14.  /if^.  iii.  9. 
l5<.  too  tedious  to  recite. 


(       211       ) 

and  here  is  t\\2Cifudam entail  that  GRAND  Mif- 
take^  where-upon  do  all,  and  all  Manner  of 
Idolatries^  falfe  Religions,  ^nd  falfe  JVorJhips 
fubfift,  World  without  End.  * 

As  confulting  the  Prophecy  of  the  Scriptures 
for  the  genuine  Cbara5ierijiicks  oi  the  Religit 
ON  and  Worship  of  the  latter  Days,    the  fame 
to  a  Tittle,  how  exadly  defcribed  Revela.  xiii 
Chap,  at  large ! 

"  And  the  Beajt  which  I  faw,  was  like  unto  a 
"  Leopard,  and  his  Feet  were  as  the  Feet  of 
"  a  Bear,  and  his  Mouth  as  the  Mouth  of  ^ 
"  Lion,  and  the  Dragon  him  his  POWER. 
"  and  his  SEAT,  2inA  great  Authority.''*  Ver.  2. 

Here  is  Nebuchadnezzer  the  King,  ac- 
cording to  the  Fundamentals  and  EJfentials  of 
his  REAL  Charafter, — 7^^  right  Reverendy—r 
and  Right  Worjhipful, — the  Anti-Chp.ist 
which  was  to  come,  whether  it  be  His  Graces- 
ox:  His  Holinefs^—Prieji,— or  Jefuity — the  Epi- 
fcopal  Do^or,— or  the  Predejlinarian  Divine. 

"  And  they  worihiped  the  DRAGON,  which 
"  gave  Power  unto  the  Beast,  and  they  wor- 
**  fhiped  the  Beast,  faying.  Who  is  like  unto 
"  the  BEAST  ?  Who  is  able  to  make  War 
"  withhim  ?  Ver.  4.  The 

*  Whence  thofe  ftrong  Temptations  to  Idolatry,  fo  pre- 
valent in  every  Age  ?  that  People  fltculd  be  fo  Urongly  pro* 
periled  to  the  fetting  up  onmages.but  for  the  Convenience 
of  having  luch  a  god  or  gods  as  might  be  fuppofeu  to  b« 
ever  at  our  Call,  ddi-ver  uj  "wefray  iktii/QT  thou  art  our  guJ. 


(       212       ) 

The  Trayer  of  the  Beast  and  of  the  DRA- 
GON is  as  follows. 

«  Our  Father  wiiich  art  in  Heavenj"  PRO- 
«  PHANED  and  BLASPHEMED  be  thy 
*'   Name-.    MY  Kingdom  come,    MY   Will 
**  be  done, — upon  Earth  as  it  is  in  HELL. 

This  being  in  Reality  t,hat  Prayer  which  the 
Beaft  prayeth,  when  repeating,  according  to 
Cuftom,  that  Form  of  Words  commonly  called 
^he  Lord's  -Frayer.—hxi^  that  the  Peoples  in 
general  fhould  fo  unanirpoufly  have  fallen  into 
a  Concurrence  with  the  SELF-JViird  Worfhip- 
'ngs  and  Prayings  of  the  Be  asTj  and  of  the  Dra- 
gon, which  giveth  POWER  unto  the  Beast, 
this  is  not  worjhiping  the  Father  in  Spirit  and 
in  Truth ;  but  this  is  that  which  is  called  a 
WORSHIPING  the  Beaft,  and  WORSHIP- 
ING of  the  Dragon  which  giveth  Po\^er  unto 
the  Beaft. 

**  And  there  was  given  him  a  Mouth  fpeak- 
'-'  Jng  great  Things,  and  Blafphemies ;  and  Fow- 
*'  ER  was  given  him  to  continue  Forty  and  two, 
«'  Months.  Ver.  5. 

Here  the  Forty  and  two  Months  be  anfwera- 
lo  the  like  Number  of  Months,  mentioned 
Chap.  xi.  2.  during  which  Time  the  outward 
Court  was  to  be  given  to  the  Gentiles  ;  they 
are  Prophetick  Months,  and  (as  hereafter)  it 
fliall  be  reiolved. 


(     213     ) 

to  the  full  SatisfafKon  of  whomfoever  it  may 
concern,  do  at  this  Time  admit  of  an  Interprc" 
tation  fuch  as  may  be  depended  upon  as  valid  in 
Point  of  Time. 
« 

"  And  all  that  dwell  on  the  Earth  fhall 
"  WORSHIP  him  whofc  Names  are  not  writ- 
•*  ten  in  the  Book  of  Life,  of  the  Lamb  flain 
*•  from  the  Foundation  of  the  World."  Ver.  8, 

Here  is  the  UNIVERSALITY  of  that 
Night  called  the  Night  of  our  Apoftacy  :  Such 
the  Appointment  of  God,  (for  1  would  not  be 
underftood  as  if  fpeaking  by  way  of  Complaint) 
It  is  the  Part  of  thi^  Beast  to  counfel  and  re- 
folve  upon  whatfoever  Set  of  Articles,  or  religi- 
ous Performances,  to  the  Dragon,  that  Serpenc 
called  the  Devil  and  SaVan,  from  Time  to  Time 
it  is  given  to  inftigate  him  withal,  and  then  to 
ENFORCE  them  by  the  Means  of  an  humai^ 
Legislature;  and  as  chearfully  fubmitting 
to  thefe  the  Injlitutions  and  Ordinations  of  the 
Beast  •,  THIS  is  that  which,  as  above,  is  ti'^ 
ihcr  ffcondarily  our  worfhipping  the  Beast,  or 
primarily  our  worfhipping  the  Dragon  which 
givcth  Power  unto.the  Beast. 

But  (in  brief)  as  I  would  draw  towards  the 
Matter  in  hand,  the  Beast  which  was  feen  to 
havearifen  as  out  of  the  Earth,  Ver.  ii,  repre- 
fenteth  the  Prtteftant  Nebuchadnezzar  ; 
Dan.  iv.  i,  2,  3,  4.  And  that  Protestani- 
ISM  in  general  Ihould  have  been  icharafterized 
as  it  is,  Ver.  14  and  15,  by  our  worfhipping  the 
IMAGE  of  the  Beast,  here  is  that  which  by 

£  e  ouJT 


(  2^4  ) 

our  modern  B'mnes,  (miftaltenly  fo  called)  h 
termed  Syfiematical  Divinity  \  a  rambling  and 
fiditious  trifling  with  divine  Things— Here  are 
tne  hrokcn  Cifterns,  thofe  volumniousTreafuriei 
wherewith  all  Europe  is  at  length  became  cloy- 
ed ;  the  fupernumerary  Produdtions  of  Profeji- 

nntU?ii'uerfiti€s. And  that  Laity  in  general 

(hould  have  taken  it  for  granted,  when  conr- 
forming  to  the  ordinary  Rounds  of  a  family  ot* 
congregational  Devotion,  in  the  nature  of  a  ^ajk^ 
6r  Duty^  and  as  prefcribed  and  recom'mended' by 
the  fuperrn  tend  ant  Beast,  that  in  To  doing  we 
do  actually  fcrve  or  i^orjhip  God  -,  mod  dire6tJy 
here  is  that  which  th'e  "i^rophet  hid  in  View 
wherifpe^.kingof  the  IMAGE,  V>er.  I4a'nd  15, 
and  ot  .vjrlliipping  the  IMx^GE  of  the  Beast; 

^ In  fad:,  it  is  worfhi-'pping  the  Beaif :     But 

in'refped  of  the  DECEPTION  which  h 
Wrought  upon  the  Minds  of  thfc  People  herein, 
k  is  v/ordiipping  the  liMx^GE  of  the  BzASt  ^ 
the  very  Suiumit  and  Perfcdlion  of  that  moft  cOn*- 
fumate  and  capital  CRISIS,  w hereunto  it  was 
ordal^ied  Us  .pofiible  that  the  Idolatriss  of  the 
Latter  Days  ihould  tver  have  arrived. 

And  nov/  to  the  Matter , in   Hand:    ^ery. 

What  fhall  we  make  of  the  'Three  Perfcns  in  One 
tyubii'mce?  'Or,  V/hat  is  chat  Subftance?  Whe- 
tiler  is  iLG<7/i,  or  is  it  i^/Zi'^r  ?  \s\z '^r^fs^  Jron, 
MWd,  oV  Ss'QJtc  ?  I  anfvver.  An  imagtTii'.ry  God, 
the  IMAGE  of  tte  Reast. 

'Uril-  Idef  of  Perfons  fo  univerfally  adapted 
howcbmpl'eatly  abfurd.  One  needs  not  to  fay.; 
it  is  iiitirely  unfcriptural. — The  Trinity  of  Deky, 

;  *  .as 


as  already  difeourfed,  is  a  ^hree  in  One,  or  ^ 
thffefold  Form  or  Condition  of  Life\  the  Reve-; 
lation  or  Manifeftation  of  Deity  in  1'rinity,  be^ 
ingas  really  the^ttai/iiment  of  a  Believer  upoa 
Earth,  as  it  is  adtually  that  State  cf  Enjoyment 
wherein  confifteth  the  Bleflednefs  and  Sandiftca- 
tion  of  the  Juft  made  perfed  in  Heaven. 

But  farther:  If  to  worfhip  fuch  ^god,  or 
gods,  as  do  neither  fee,  bear,  or  walk,  be  a 
Matter  to  be  repented  of,  who  is  there  thac 
fhali  be  able  to  ftifle  their  Demands,  who 
would  willingly  be  informed,  concerning  whe- 
ther do  the  Three  Perfons  in  One  Suhfiance,  fee, 
hear,  or  walk  ?  They  either  do,  or  do  not ; 
if  they  do,  then  let  it  be  refolved  while  the 
Matter  is  in  hand,  WHEN,  WHERE,  and 
HOW?  For  the  Matter  propofed  is  clearly 
and  fundamentally  to  diftinguifh  the  anticipating 
IDEA,    from    the  perceptive  IDEA. 

Query  ;  What  fhall  be  done  ?  The  People 
are  become  weary  of  the  Perfons  ;  they  would 
almoft  as  foon  throw  their  Money  away  as  pur- 
chafe  another  Le6bure  upon  the  Subjefl ;  and  it 
feems  as  if  there  was  a  Danger,  left  by  one 
Means  or  another  the  Ambaffadorjhip  flioulci  at 
Jength  be  brought  into  Contempt. —  Enough  of 
xhe  Perfons, —  let  us  difcourfe  of  their  Employ* 

pient,  their  bearing  of  Record Surprifing^ 

that  lb  often  as  we  have  been  commemorating 
the  Perfons,  we  fhould  fo  ftrangely  haveneglcd- 
ed  to  fpeak  of  their  Employment!     Yes,  their 

Ee  2  (rearing 


(   2i6  ) 

^'earinp  of  Record  in  Heaven^  John  v.  7.  Is  not 
this  the  Matter  which  we  have  been  propofing 
to  take  in  hand  ?  Moft  undoubtedly  this  is  that 
vaft  Underciking  propofed  at  the  very  firft  Start. 

Now  I  would  willingly  apprehend  that  by  a 
Hf earing  cf  Record^  the  Apoftle  might  be  under. 

flood  to  have  meant  the  perceptive  Idea 

What  think  you  ? — If  really  it  might  be  given  us 
fundamentally  to  refolve  concerning  this  hearing 
of  Record  in  Heaven,  in  Anfwerablenefs  to  that 
Other  kind  of  jB^^r;;;^,  which  in  the  next  Verfc 
is  called  a  hearing  of  f^itnefs  upon  Earthy  the 
Peoples  might  not  then  be  fo  extremely  inclined 
to  fufped  our  Amhafjadorjhip  :  For  if  WIT- 
NESSES of  the  TRUTH  upon  Earth,  then 
certainly  it  is  poffible,  and  at  the  fame  Time 
highly  becoming  that  great  ProfefTion  which  fo 
pniverfilly  we  do  affume,  nothing  lefs  than  an 
AmhaffadQrJbip  from  above,  that  we  do  adminif- 
ter  to  the  Peoples  fomewhat  more  than  prohahle 
Conje^ure^  concerning  what  is  that  which  by 
the  Apoftle  fhould  have  been  intended  by  a  hear^ 
in^  of  Record  in  Heaven.— r-TrMth  is  Truth,  whe- 
ther m  Heaven  or  upon  Earth. 

QuEKYj  Whether  doth  GOD  hear  the 
Prayers  of  the  Hypocrite?  1'hcy  think  (faid  our 
Lord  upon  a  certain  Occafionj  that  they  flmll  he 
heard  for  their  much  fpeaking-  He  laid  not  that 
they  iitlually  'upere  heard. —  Shall  God  be  oblig- 
ed to  hear  whatfoever  the  Idolater  is  pleafed  to 
call  a  Prayer  ?  -  In  Ihort,  I  am  very  much  in- 
clined to  prefume,  that  the  Matter  will  bear  a 
Conirpverfy,     But  whatfoever  the  Manner  of 

Gqd's 


(  217  ) 

Go  D*s  Hearing,  the  Matter  in  hand  is  to  dif- 
tinguifh  the  anticipating  IDEA  from  the  percep" 
five  IDEA:  For,  as  formerly  obfervcd,  the  one 
is  his  PRESCIENCE,  the  other  his  OMNI- 
SCIENCE. 

There  are,  as  it  (hould  fecm,  with  whom 
it  is  cuftomary  to  pronounce  that  ftupidy  which 
they  cannot  underftand;  and  there  are  who 
would  loudly  domineer  over  the  Heads  of  the 
Simple,  as  if  we  indeed  were  incapable  of  giv- 
ing an  Account  of  our  Principles  j  and  feeing 
that  the  Beast  cannot  receive,  it  is  prefumed 
that  we  are  deftitute  of  REASON.  Here  is 
therefore  a  Queftion,  a  Theological  PRO- 
BLEM ;  an  highly  and  fupremely  CAPITAL 

E  N  QJJ  I  R  Y. And  is  it  fuch  a  one  as 

above  all  others,  fhould  have  efcaped  our  No- 
tice ?  An  Inftance  of  STUPIDITY  this,  al- 
moft  unparalelled  by  the  more  palpable  Idola- 
tries of  the  darker  Ages  of  the  World ! 

It  is  recorded  of  the  Prophets  oi  Baal,  that 
when  concerned  upon  a  certain  Occafion  to  call 
upon  the  Name  of  their  gods,  they  were  not 
facisfied  with  praying  UNHEARD  j  but  fin- 
cerely  were  they  anxious,  whether  pojjible  or 
probable,  that  their  Petitions  fhould  have  been 
a6iually  heard.  Kings  the  i8th  Chapter  at  large, 
**  O  Baal  hear  us."  And  when  there  was  no 
Voice,  nor  any  that  anfwered,  they  leaped  upon  the 
Altar  which  was  made,  Verfe  26.  And  when 
-B/(/^;?>  bid  them  cry,  Verfe  27,  thty  cried  aloud^ 
and  that  with  fuch  a  Vehemency  of  Zeal,  they 
cut  themselves  with  Knives  and  Lancets,  until 

the 


d  :ii  8   ) 

^p-  BM  it^ed'ouf.-^  But  ftrange  to  tell !  Let 
a-Child,  or  Tome  ignorant  Pcrlbn^  but  afk  of 
the  Image-wor/bipphiig /Pro]^htt  of  a  more  mo- 
dern JSaaly  whether  it  ihould  be  poflible,  or  m 
any  wife  likely,  that  his  Prayers  fhould  be  a^u- 
ally  heard,  and  the  Queftion  furprifes  and  dif- 
gufts  him :  For,  with  all  his  Enchantment s, 
he  never  did  fo  much  as  once  take  it  upon  him 
to  confider,  is  it  poffible,  or  whether  is  it  rea- 
fonabJe,  to  prefume  that  God  fiiould  at  once 
hear  and  comply  with  fo  many  of  his  Infinities, 
ai  Infinitum,'  of  lying,  contrary  and  contradi6iory 

Prayers. "  A  deceived  Heart  hath  turned 

"  him  afidc,  and  he  cannot  deliver  his  Soul, 
'>  nor  fay,  is  there  not  a  Lie  in  my  right  Hand  ? 

To  proceed,  as  was  propofed,  in  our  Endea- 
vours to  contemplate  the  AU-Knowingnefs  of  a 
fupreme  Mind :— •.  ^ 

When  there  was  an  Enquiry  propounded 
upon  a  certain  Occafion,  by  the  Sadducees  of  old, 
**  Jesus  anfwcrcd  and  faid  unto  them.  Ye  do 
**  err,  not  knowing  the  Scriptures,  nor  the 
"  Power  of  God  ;  for  in  the  Refurreflion  they 
^*  do  neither  marry,  or  are  given  in  Marriage, 
"  but  are  as  the  Angels  of  G  o  d  in  Heaven  :  .— 
But  as  touching  the  RefurredionoftheDead, 
have  yq  not  read  that  which  was  fpoken  unto 
you  by  God,  I  am  the  God  of  Abraham, 
*'  and  the  God  of  Jfaac,  and  the  God  of  Jacob : 
"  God  is  not  the  God  of  the  jD<r^^,  but  of  the 
"  Living,*'  Vcrfe  32.  Here  is  the  bearing  of 
Record.  GOD  is  not  the  God  of  the  DEA  D,  but 
hf  the  LIVING.     Atrahamy  Jfaac  and  Jacobs 

generated 


f 


{    219    ) 

generated  each  oF  tht  other,  did  reprcfent  thfe 
Trinity  of  LIFE.  God  is  not  the  God  of 
Abraham,  IJhmad  and  Efai^  that  is  to  fay, 
of  Saturn,  JupiUr  and  Mars,  according  to 
the  Trinity  t>i  DEA  TUi  but  according  to  the 
Trinity  of  their  Illumination  in  the  Tranfmuta- 

tion  of  the  fourth  Form. But  why  fpakeour 

LoRD  thus  on  this  particular  Occafion?  It  is 
anfwered,  Thefe  Sayings  were  meant  of  the 
Kefurrcftion  in  general ;  as  well  the  Refurre^lion 
of  the  Internal  Man,  that  Newnefs  of  Ufe, 
Kom.  vi.  4,  5,  as  the  After  Kefurredion,  dii- 
courfed  by  the  Apoftk,  i  Cor.  xv.  And  iince, 
\vith  refped  to  a  Diftin^ion  of  Sexes,  tlie  Hu^ 
manity  in  general,  fhould  thus  have  been  com- 
pared with  the  Angels: —  Then  what  of  thefe 
Angels?  Be  they  MafcuUne^  or  Feminine? — 
Our  Lord  faid  not  that  they  be  either :  But  it 
is  anfwered,  neverthelefs,  that  if  either,  they 
be  all  of  them  Feminine  ;  MafcuHne  in  Ejfence^ 
but  Feminine  in  Suhftance.  The  Trinity  of  5p/- 
rtt  [SaSurn,  JupiUr  and  MarsJ  .is  Mafculine, 
but  according  to  the  Trinity  of  Lf^lff.,  [VyeMUis^y 
Mercury  and  Luna,  in  the  ^ranfoautatian]  they 
be  all  of  them  Feminine.  And  if  thus  it  may 
be  admitted  that  the  Souls  of  the  Juft,  upon 
their  entering  >into  Glory  &t  the  igeneral  Jte&r- 
fedion,  ihahl  coitimeaice  Femmne,  then  whiac 
%as  our  firft Parent  Ada M,  t:"*re  fleeping  to 
Life  and  Immortality,  he  awoke  to  that  Flejh  of 
\\\%FleJh,  and  Bone  of  his  Bone,  called  WO- 
MAN? It  is  anfwered,  our  Scriptures,  as 
cited  heretofore,  be  entirely  explicit  herein; 
that  as  created  in  the  Image  of  God,  and  after 

his 


(     220     ) 

his  LJkencfs,  he  was  both  Male  and  Female,  * 
for  it  appears  (however  it  was  the  Woman  who 
at  the  firft  Ihould  have  partaken  of  the  earthly 
Tree)  that  the  Lapfe  was  moft  undoubtedly 
commenced,  e're  properly  it  could  have  been 
faid,  that  it  was  not  good  that  the  Man  Jhould  be 
alone. 

Compare  we  now  the  Beginning  with  the 
Endings  the  feven-fold  Procefs  of  the  creating 
Fiat  J  was  as  the  laying  a  Foundation^  or  as  the 
ftrikiq^  out  of  a  firfi  Draughty  and  did  refer  to 
the  feven-fold  Procefs  of  the  regeneraring  Fiat, 
Viz.  the  TIMES  of  the  World,  f 


Here 


•  Gen.  i.  27.  Mat.  x\x.  14.  Mark  x.  6.  Male  and 
Feviale  created  he  therriy  and  blejfed  them,  and  called  their 
Ifame  Adam.    Gen.  v.  2. 


+  For  be  not  ignorant  of  this  one  Thing ,  that  according 
to  fuch  the  feven-fold  Procefs  of  the  regenerating  Fiat, 
one  Day  is  vntk  the  Lord  as  a  thoufand  Tears,  and  a  thou- 
fund  Tears  as  one  Day.     2  Pet.  iii.  8. 


(       221       ) 

It  however  appears,  in  the  Openings  of  the 
Myftery  (confute  me  who  can)  that  Ine  of  Ufe^ 
in  the  Midji  of.  the  Garden^  Gen.  i.  9.  was  by  no 
Means  meant  to  have  been  fignix'ied  a   fingle  or 
individual  Tree,  but  the  vegitab.le  Kingdom  in 
general,  as  partaking  of  Life    and  immortality 
according  to  the  Myftery  ot  a  Wheels  as  it  ii^ere 
in  the  Middle  of  a  Wheel:  And  for   the    Iree   of 
Knowledge^  to  admit  that  it  could  have  been  a 
feperate^  feveral^  or  individual  Tree,  would  be 
altogether  inconfiftenc  with  the  Letter,  both  of 
the  Text  and  Context :  For  Firft^  by  the  Letter 
of  the  Text,  Gen  ii.    9.  •  two  feveral   Trees   of 
fuch  different  Natures  could  not  both  of  them  at 
once  have  grown  in  the  Midft :  And   Secondly^ 
by  the  Context  it  appears,  Ver.   29  of  the   pre- 
ceeding  Chapter,     and  again  Verfe   16  of  the 
fame  Chapter,    that  inf^ead  of  a   Prohibitation 
here  was  a  free  and  univerfal   Toleration   of 
EVERY  ^ree  of  the  Garden  thou  mayefl  freely  eat. 
The  Tree  of  Knowledge  we  do  therefore  by  no 
Means  prefume  to  interpret   a  feperate^    feveral^ 
or  fingle  and  individual  Tree  i  but  by  the  Jr-e 
of  Knowledge  of  Good  and  Evil,    it  is  given  us  to 
apprehend  was  meant  the  very  lame  Tree,,  or 
Trees  of  the  Garden  whereof  they  [our  fird 

Parents] 

■ferve  by  tlie  Bye,  tliat  there  is  not  a"ny  Charafter  iipon 
Earth  pofTefed  of  fuch  "an  Eminency-or  Superiority  of 
Pover,  as  may  be  likely  to  exempt  or  fecure  them  fiom  the 
Terrors  and  Alarms  of  a    Vox  Popun. 


y^ 


(      222       ) 

Parents]  might  freely  cat :  The  very  fame  Tree^ 
orTrees  oi xht  Garden  (as  hereafter  may  appear 
more  at  large)  that  is  to  fay  the  Vegetable 
Kingdom  in  general,  as  partaking  of  a  Liable- 
nefs  to  become  fcver'd,  or  feperated  from  its 
primitive  Union  with  Life  and  Immortality, 
according  to  the  Myftery  of  a  Wheel  as  it  were 
in  the  Middle  of  a  Wheel,  fee  the  Figure  as  be- 
fore, Letters  D.  E.  F.  Curfed  is  the  ground  for 
thy  Sake  -,  in  Sorrow  fhalt  thou  eat  of  it  all  the 
Days  of  thy  Life^  Gen.  iii.   1 7. 

Such  the  Condition  of  ouTfrefent  Eating,  and 
it  feems  that  the  Promife  is  to  him  that  over- 
cometh.  To  him  that  overcometh  will  I  give  to 
eat  of  the  HIDDEN  MANNA,  Revel,  ii.  17. 
And  again  ;  to  him  that  overcometh  will  I  give  to 
eat  of  the  TREE  of  LIFE  which  groweth  in  the 
Midjl  of  the  Paradife  of  God,  Ver.  7. 

Here  are  three  feveral  States,  or  Conditions- 
of  Eating,  each  different  from  the  other,  and  yet 
each  of  them  ftridly  analogous  to  the  other. 

It  appears  that  the  Manna  in  the  Wildernefs^ 
Exod.  xvi.  15.  was  not  as  pronounced  by  the 
Pfalmift  in  Reality  the  Food  of  Angels,  but  that 
after  a  fliadowy  or  Typical  Way,  it  did  prefi- 
gure that  Manna  which  is  the  MANNA  of  our 
Gof-pel  Difpenfation,     Verily  verily  I  fay  unto  you, 

Mofes 


(      223       ) 

Mofes  gave  you  not  that  Bread  from  Heaven ; 
hut  my  Father  giveth  you  the  true  Bread  from 
Heaven,  John  vi.  31,  32.  . 

Here  are  three  feveral  Conditions  of  Eating 
I  fay,  viz, 

FIRST,  A  partaking  of  the  Cursed 
Earth,  the  unleavened  Bread  and  bitter  Herh^ 
to  the  Support  of  the  terreftrial  Body. 

SECONDLT,  A  partaking  of  the  hid- 
den Manna,  our  Bread  from  Heaven,  the  F/jod 
cf  Angels y  Pfalms  Ixxviii.  24,  25.    And 

LASTLT,  That  Condition  cf  Eating 
which  was  promifed  to  him  that  overcometh  as 
above.  To  him  that  overcometh  will  I  give  to  eat 
of  the  Tree  of  Life  which  is  in  the  Midjl  of  the  Pa- 
radife  of  God,  each  different  from  the  other  I  fay, 
and  yet  each  of  them  flridly  analogous  to  the 
other. 

Here  let  it  be  remembered  that  when  God 
would  make  a  World,  a  Man,  or  an  Angel,  he 
goeth  not  to  work  as  a  Man  who  would  make 
unto  himfelf  an  Idol  god:  But  whatfoever  he 
doth,  whatfoever  is,  hath  been,  or  ever  can  be 
done,  is  by  the  Word  of  his  Power;  the  ex- 
fr effing  and  reexpreffivi  Word. 

FIRST, 


(       224       ) 

FIRST,  The  Jgency^o?  God,  as  prior  to 
the  Af^ency  of  Creatures  is  the  Fiat,  or  let  it 
he  of  Deity  the  verbum  Fiat.     And  ■ 

SECONDLT,  The  Speakings  of  God  by  tb^ 
Agency  of  the  Creatures  in  a  fecondary  Wayj 
is  the  /peaking  or  reexprejfive  Word,  the  Verbum 
Domini,  as  was  inltai)ced  of  old,  the  V/ord  of, 
thi  Lord  came  unto  me  faying* 

Thus  far  the  Word  is  the  Agent  or  CAUSE, 
but  it  feems  that  according  to  a  certain  propriety 
of  Speech,  not  the  Agtncy  only,  or  moving  Caufe, 
but  whatfoever  is  produced  the  EFFECT,  ot 
Thing  caufed,  is  likewife  called  the  Wordj 
Matt.  IV.  4.  and  in  this  Senfe  it  is  that, 

FIRST,  The  Creation  and  Creatures  in  general 
may  be  called  the  exprejfed  or  outfpoken  Word  5 
and 

SECONDLT',  In  this  Senfe  it  is  that  th'e 
Scriptures  have  been  called,  and  rightly  are  con- 
fidercd  the  IVord^  or  Word  of  Prophecy. 

Thus  the  /peaking  and  reexprejfive  Word  is 
the  AGENT  or  CAUSE,  but  the  out/poken^ 
t:ie  exTirejJed  avid  reexprejfed  Word  is  the  OUT- 
FLOWN,    the  PRODUCED,    or  CAUSE:D. 

These  Diflin6tions  are  thus  premifed,  as 
hereafter  we  may  have   Occafion  to  experience 

how 


(       225      ) 

.  how  eflentially  ufcfful  in  this  the  Courfe  of  our 
Endeavours  to  make  all  Aien  fee. 

It  appears  that  the  Called  in  Chrift  .be  enti« 
tied  to  an  mmsdiaie  Participation  of  that  MAN- 
NA, which  in  the  Courfe  of  cfur  Advances  to- 
wards the  fpiritual  •  Canaan  is  found  to  be  an 
HIDDEN  MANNA,  %at  which  -ivas  from  the 
Beginnings  which  we  have  heard^  zvhich  we  have 
feen  with  our  Eyes,  which  we  have  locked  upon^ 
and  our  Hands  have  handled  of  the  Word  ^t/"  Life 
declare  zve  unto  you,  i  John  i.  i.  It  is  thit  daily 
Bread  for  which  the  Difciples  were  inflru.cled  to 

pray  \ It  is  called  Life,  John   i.    4.  and  in 

Refped  of  our  gradual  Advances  from  the  In- 
fant State,  towards  that  of  a  psrfe^  Man,  the 
fame  hath  been  coir.pared  to  Milk,  Ifa.  Ixvi.  1 1% 
and  Milk  of  the  Word,  i  Pet.  ii.  2. 

Let  us  diligently  attend  to  the  fubje6t  Mat* 
ter  of  the  Sixth  of  the  Evangelift  John. 

That  the  Multitudes  fnould  have  been  mi- 
raculoufly  fed  v/ith  the  five  Barley  Loaves  and 
two  fmall  Fifhes  pleafed  them  well,  but  when 
jefus  made  Mention  of  a  Believyig  on  him 
whom  the  Father  had  fent  -,  what  'fign  jh&weji 
thou  (faid  they)  Ver.  30. 

And  as  proceeding  to  difcourfe  of  that  Br^nd 
•which  Cometh  down  from  Heaven  and  giveth  Life 

F  f  iint& 


{       226       ) 

mio  the  Worldy  the  Jews  Murmured  at  him,  bc- 
caufe  he  faid  I  am  that  Breads  Ver.  41.  How 
can  this  Man  give  us  his  Flcjh  to  eat^  Ver.  52. 
Jelus  faid  unto  them,  verily  verily  I  fay  unto  you-, 
except  you  eat  the  Flejh  of  the  Son  of  Man,  and 
drink  his  Blood,  you  have  no  Life  in  you,    Ver.  ^2' 

This  was  not  an  Occafion  whereupon  it  was 
meet.that  our  Lord  fhould  have  entered  upon 
any  accurate  Diftindtions  concerning  a  two-fold 
Subfiftence :  Whereas  it  appears  in  the  Ope- 
nings of  the  Myjlery,  that  could  Adam  the  firji 
have  maintained  the  Equilihium  of  that  State 
wherein  did  confift  his  ignorance  of  Evil,  he 
had  partaken  of  Immortality  according  to  the 
Myftery  of  a  twofold  Man  as  before;  but  that 
under  the  Curfe,  and  during  the  Continuance  of 
the  prefcnt  Life,  the  Called  are  called  to  no 
higher  an  Enjoyment,  than  that  it  is  given  them 
to  eat  of  the  HIDDEN  MANNA :  It  is  there- 
fore that  our  Lord  fpake  partly  in  the  prefent,^ 
and  partly  in  xht  future  Tenfe^  as  appears  Ver. 
40,  51  and  54. 

The  faid  hidden  Manna  is  our  Bread  from 
Heaven  in  the  Condition  of  Sojourners  ;  but  that 
Mention  is  made  of  a  being  raifed  up  at  the  lafi 
Day,  Ver.  54.  here  was  meant  the  Refurre5fion 
Body,  whofe  Eating  fhall  not  be  of  the  Curfe^ 

but 


(      227       ) 

but  as  heretofore  obferved,  of  the  Tree  of  Life 
which  groweth  in  the  Mtdjl  of  the  Paradife  of  God. 

And  as  confulting  the  Scriptures  for  a  farther 
Infight  into  this  Myflery^  we  do  find,  that  were- 
as  our  perifhable  Bread  is  not  barely  a  Symbol^ 
but  as  really  compofcd  of  the  idential  Samenefs 
of  Matter,  which  in  the  Renovation,  or  Refti- 
tution  of  all  Things,  fhall  become  tranffuhfian. 
tiated  into  the  Body  and  Blood  of  Chrift,  even  fo 
that  this  BREAD  hath  been  made  Choice  of  as 
a  Figure  whereby  thefe  Myfteries  might  be  ap- 
prehended. 

It  appears  that  the  Manna  in  the  Wtldernefs 
*  (as  aforefaid)  did  prefigure  the  hidden  Manna  i. 
and  again,  that  the  Inftitution  of  the  SHEW- 
BREAD,  was  meant*as  a  Type  of  a  Correfpoa- 
dent,  or  collateral  Signification,  Levit.  xxiv.  5, 
9.  But  as  venturing  to  appeal  to  the  Types  on 
Behalf  of  this  the  Dodrine  of  a  Tranffuhfiantia- 
tion^  we  do  app«al  to  the  Inftitution  of  the 
PASSOVER,  Exci.xii.  13.  Here  the  Sacrifife 
•of  a  hamh  did  prefigure  the  all  availing  Sacrifife  : 
And  that  the  People  fhould  have  been  com- 
manded to  eat  the  Lamb  with  bitter  Herbs,  here- 
by was  reprefented  our  PRESENT  Relation- 
fliip  to  the  Vegetabls  Kingdom:  And  that 
the  Feaji  fhould  have  been  kept  with  unleavened 
Bread,  hereby  was  reprefented  the  Curfe  of  our 
prcfent  Dift:emperatures.     Seven  Days  JJjaU  thou 

F  f  2  fat 


.        (       228       ) 

eat  unleavened  Bread  \  and  in  the  Seventh  Jhall  he  » 
Feajl  unto  the  Lord, "  lixod.  xiii.  6. 

Compare  thefe  the  Words  of  the  ancient 
Inftitiition  with  the  ever  memorable  Sentences 
which  were  fpoken  by  our  Saviour  when  partak- 
ing of  the  P.-?^z;tT.  at  Even  in  the  Prefence  of 
the  Twelve,  Alatt.  xxvi.  from  Ver.  26  to  ^o. 
concluding  as  follows,  hit  I  fay  unto  you  I  will 
not  drink  of  this  Fruit  of  the  Vine,  until  that  Bay 
when  I  drink  it  'new  with  you  in  my  Fathers  King- 
dom. 

There  are  none  who  enterpret  the  Expref- 
lions,  this  Fruit  of  the  Vine^  as  having  been, 
otherwife  intended  than  as  if  it  had  been  faid, 
THIS  the  Fruit  of  the  Herrefrial  Vine.  And 
what  would  the  Peoples  that  our  Saviour  fhould 
have  meant  by  the  Exprefiions .  THIS  Breads 
THIS  Gu^? 

Let  them  afk  of  their  P^y?^r/,  the  Superin- 
tendents of  Society,  and  it  fliall  be  exprefly  de-- 
clared  that  hereby  was  meant  whatfoever  tlie 
Bread,  whatfoever  the  Cup,  whereupon  the 
Ambaffadors  of  Chrift  upon  certain  Occafions 
fhould  be  pleafed  in  the  After-times  to  vouch- 
fafe  their  Prayers  ;  and  indeed  it  is  univerfally 
preached  that  the  Expreffions  take,  eat,  this  is 
my  Body^  fliould  have  been  fpoken  with  fome  Re- 

latipn 


C    229    ) 

latlon  or  Reference  to  our  feeding  upon  Chrlft 
by  Faith  our  prefent  Subfiftence  fpiritually  up- 
on that  Bread  tvhicb  cometh  down  from  Heaven : 
And  that  the  Peoples  fhould  have  been  prevailed 
upon,  to  believe  that  when  partaking  upon  cer- 
tain Occafions  of  the  unleavened  Bread,  they 
at  fuch  Times,  more  than  at  any  other  Time> 
fhould  have*  Tupped  upon  the  Fkflj  and  Blood  of 
Chriji  theirSaviour ;  here  is  one  of  thofe  Miracles, 
Revel,  xix.  20!  How  fhall  it  be  accounted  for? 

Why  it  feems  that  it  is  a  Mifapprehenfion 
whereinto  we  are  fallen  for  the  Want  of  an  Ac- 
quaintance with  the  Do<5trine  of  a  two-fold  Man^ 
and  a  two-fold  Manner  of  Eating..- — I  dare  ap- 
peal to  the  Experiences  of  one  and  all,  whomfo- 
ever  they  be,  who  ever  did  partake  of  the  Or- 
dinance called  a  Sacrament,  that  when  return- 
ing frorh  fuch  their  Supper,  tlicy  have  not  been 
otherwife  refrefhcd  thereby  than  as  they  mii^ht 
have  been  at  any  other  Time :  For  admit  that 
one  might  venti^re  to  enquire  what  the  Saviour 
fhould  have  meant  by  the  Exprefiions  THIS 
Breads  THIS  Cup.  It  is  anfwered  in  a  Word 
(and  that  as  we  are  thus  at  the  Pains  of  having 
opened,  and  relblved  at  Large)  upon  a  good 
and  fufiicient  Ground,  that  the  Breaking  of  the 
unleavened  Breads  and  communicating  thereof  to 
the  Difciples  then  prefent,  did  barely  refer  to 
the  animal  or  Bejiial  Life.     This  is  my  Body  which 

is 


(       230       ) 

is  I>roken  for  you.  Thefe  Sentences  (I  fay)" were 
by  no  Means  meant  with  iveference  to  our 
prefent  Subfiftence  fpiritually.  upon  that  Bread 
which  cometh  down  from  Heaven ;  (the  Manna  and 
the  Shew- bread,  as  aforefaid,  be  the  Types 
whereunto  it  is  fufficient  that  in  this  Cafe  we  do 
appeal)  but  they  did  barely  refer  to  our  prefeni 
and  future  Relationfhip  to  the  Vegetable 
Kingdom,  and  were  fpoken  by  Way  of  Expla- 
nation, as  touching  the  genuine  Significancy  or 
do5frinal  Senfe^  which  till  then  had  been  couched 
under  the  Ordinance  of  the  antient  Passover. 
And  here  is  the  Do6lrine  of  a  ^ranffuhjlantiationj 
the  Type  was  fulfilled  upon  him  the  Anointed, 
fo  far  as  refering  to  him  as  an  individual  Perfon, 
when  rifing  from  the  Dead  by  the  Glory  of  the 
Father^  whereas  -it  (liall  remain  to  be  unful- 
filled upon  the  Church  until  the  Iranffuhdanti- 
ation  univerfal  at  the  winding  up  of  our  Times. 
The  Type  was  thus  fulfilled  upon  him  the 
Anointed  (I  fay)  but  remains  to  be  fulfilled  upon 
HIS,  at  his  coming,  feeing  that  he  himfclf  was 
not  thenceforth  to  drink  of  this  the  Fruit  of 
our  Vine^  the  terreftrial  Vine^  until  that  Day 
when  he  fhould  drink  it  new  with  them  the  la- 
dividuals  then  prefent  in  his  Fathers  Kingdom. 

So  often  as  ye  do  eat  this  Breads  and  drink  this 
Cup^  ye  dofhew  forth  the  Lord's  Death  till  he 
eome,  i  Cor.  xi.  26.    • 

Our 


C      231       ) 

Our  holy  Communion  fays  one  -,  a  Means 
§f  Grace  fays  another-,  ;    ■ 

•\  ,  :  and   a  c^cai,  of  the  Co- 

"jenant  of  Grace  fays  the  mighty  Man  :  While  fo 
willingly  forfaking  the  Idea  of  Supper  and  Pass- 
over do  thefe  think  what  a  Supper  is  at  Hand? 
And  he  cried  with  a  loud  Foice,  faying  to  all  the 
Fowls  of  Heaven,  come  and  gather  yourf elves  toge- 
ther unto  the  Supper  of  the  great  God,  that  ye  may 
eat  the  Flefh  of  Kings,  and  the  Flefh  of  Captains^ 
and  the  Flefh  of  mighty  Men,  and  the  Flefh  ofHorfes, 
find  of  them  that  fit  on  them,  and  the  Flefh  of  all 
Men,  both  free  and  bond,  both  fmall  and  great^ 
Revel,  xix.  17,  18.  Such  the  Fulfilling  of  the 
Type,  which  to  the  Senjible  it  is  given  to  expert 
at  the  winding  up  of  our  Times.  *  Let  us  call 
our  Obfervations  backward  upon  the  ancient  In* 
ftitution  of  the  Pafsover. 

In  thefirfi  Month,  on  the  fourteenth  Day  of  the 
Month  at  Even,  ye  fhall  eat  unleavened  Bread  until 
the  one  and  twentieth  Day  of  the  Month  at  Even. 

*  Seven 

•  And  would  the  Inquifitive  the  Nature  of  the  Paflb- 
ver  ?  It  is  here,  Ver.  9.  And  he  /aid  unto  me,  ivrite  hlejjid 
are  they  ivhich  are  called  to  the  Marriage  Supper  of  the  Lamb. 
•  Here  to  feed  upon  the  Lamb  antitypically,  is  to  feed  upon 
and  be  doathed  with  Immortality  according  to  the  Myftery 
of  a  two-fold  Man.  Such  the  Prefervation  of  their  Fh^, 
while  the  Fkjh  of  the  Beaft  Ihall  be  torn  from  off  his  Bqne* 
a  Prey  to  the  hnuger  Fire  of  an  unrecdhciUd  MARS  :  Ic 
is  hence  that  the  Supper  is  diftinguifhed  in  Anfwerablenefs 
to  the  flaying  of  the  firft  Born  in  Egypt ;  the  one  is  called 
the  marriage  Supper  of  the  Lami,  and  thc  Olhcr  is  called 
the  Supptr  of  the  great  Cad, 


(       23^       ) 

Seveh  B'ys  JbaU  then  hi  no  Lea-cfn  faurJ  In 
your  Hcufis ;  jcr  'xhofoe^jer  eatetb  ihat  wbich  is 
leader.,- J,  e^at  that  Soul  JhaU  he  cut  off  from  the 

Ccngregation  cf  Ifrael ;  'xbiiher  he  he  4  Strat^tr, 
cr  horn  in  the  Land,  Exod.  xii.  iS,  19.  fee  the 
Chapter  at  large. 

That  the  Eating  Giould  thus  have  been  rc- 
ftricled  within  the  Limitations  of  the  myfiical 
Sez'en,  to  begin  and  expire  at  Even,  how  an- 
iVerable  to  our  Dofbrine  of  the  TIMES,  i-iz, 
the  TFeek  of  the  World  !  Srjen  Daysjkali  tbou. 
iat  unleavened  Breads  and  in  the  Seventh  Jk all  he  a 
Feajl  unto  the  Lord.  Wherefore  unleavened  ? 
It  is  anfwered  as  before,  becaule  intended  as  % 
P^i'^^y  poartraying  and  figni^'ing  our  prefent 
Relationfhip  to  the  Vegetable  Kingdom  ;  our* 
prefent  ^ubfiilenc^  upon  that   Earth  which  was 

•  curfed  for  our  Sakes.     It  is  hence  that  our  Lord 

firft  brake  of  the   unleavened  Bread,  and  then 

\  blef^ed  it  -,  for  had  the  Bread  been  already  blcf- 

Ved,    the    Evangelifts    might  have  fpared  the 
Commemoration  of  this  particular  Circumftance. 

Now  query  of  what  great  Service  or  Impor- 
tance to  the  Almi^htinefs  of  God  were  the  Or- 
dinances  of  old,  that  from  Evrn  to  Even  whom- 
foever  fhould  be  found  to  have  eaten  but  a  Mor- 
fel  of  leavened  Bread,  that  Soul  fhould  be  cut 
off  from  the  Congregation  of  i/r^^/ ?  It  is  an- 
fwered 


(     233     ) 

twered  the  Services  be  on  our  Part.  And  where^ 
in  Ihall  it  be  prefumed  that  we  ourfelves,  the 
Churchy  or  Mankind  in  general  have  known,  or 
hereafter  fhall  experience  a  being  benefited  by 
thefe  the  Ceremonials  of  the  former  Adminiftra- 
tion  ?  It  is  anfwered,  that  fo  far  as  the  fame  (as 
might  be  inftanccd  in  this  the  faid  Feaft  of  un- 
leavened Bread  in  particular)  ought  by  us  to  be 
confidered  as  a  Means  of  Grace,  it  is  becaufe  of 
their  doftrinal  Significancy,  feeing  that  not  one 
Jot  or  rink  (hould  pafs  from  the  Law  till  all  be, 
fulfilled.  The  faid  anual  Feaft  as  aforefaid  was 
ordained  a  Figure,  holding  forth  the  Nature  and 
Condition  of  the  outward  Table.  Let  their 
Table  become  a  Snare  before  them,  arJ  that  ivhicb 
Jhculd  have  been  for  their  IVellfare  let  it  become  a. 
'Trap,  Plalms.  Ixii.  22.  or  according  to  the  after 
Citation  of  the  Apoftle,  let  their  Table  become  a 
Snare,  a'nd  a  Tray,  and  a  flumbling  Blocks  and 
a  Recompejtce  unto  them,  Rom.  ii.  9. 

We  have  mentioned  three  feveral  Conditions 
of  Eating :  To  eat  of  the  Tree  of  Life  is  peculiar 
to  the  Refurrecfion  Body  :  Whereas  it  is  the  ex- 
perience of  the  faithful  Difciple,  that  fo  fax  as 
partaking  of  the  hidden  hlanr.a,  the  otJtward 
Table  is  to  him  a  Eleffing. 

Upon  this  Ground  it  is  that  there  is  found  in 
theTeftaments  the  mention  of  a  TabU  and  Tables, 

O  g  The 


.   (     234     ) 

The  Surfeiting  and  Drunkenncfs  of  the  Berjt 
is  at  that  "Table  which  may  either  be  a  BleJJing  or 
a  Snare  ;  it  being  impoflible  that  we  fhould  not 
mifpurfue  the  Enjoyments  of  Time,  any  other- 
wife  than  as  condu6led  by  the  Movements  of  a 
Wheel  as  it  were  in  the  Middle  of  a  Wheel. 

The  Feafl:  of  unleavened  Bread  was  annually 
obferved,  and  had  its  Beginning  and  Ending  at 
Even :  Hereby  it  was  Ihewn  that  our  Jahle, 
the  Table  of  our  prcient  Relationihip  to  the  ve- 
getable Kingdom  is  tranfitory  \  that  it  continu- 
cth  but  for  the  Space  oi  /even  Days;  *  v/hereas 
the  Inflitution  of  the  Shezv-hread  was  otherwifc  : 
Ihou  Jhalt  fet  upon  the  Table  Shew -bread  before 
me  alway^  Exod.  xxv.  30.  Hereby  it  was  fnewn 
that  our  eating  by  Faith  is  continual :  For  this  is 
that  Bread  which  Cometh  down  from  Heaven  (faid 
the  Saviour)  that  a  Man  mcvy  eat  thereof  and  net 
die,  John  vi.  50. 

I  will  now  fuppofe  that  it  is  demanded,  is 
there  nothing  that  might  be  alledged  in  Vindi- 
cation of  .certain  of  our  religious  FerfcrmanceSy 
T\(yN  authorized  by  a  Cuftom  of  a  long  Continu- 
ance, that  might  exempt  us  from  the  Imputa- 
tions of  Idolitry  herein,  particularly  the  Article 
of  a  Formale  now  under  Confideration  ?  For  me 
I  am  willing  to  confefs  that  fuch  hath   been  my 


Ignorance. 


•  Seven  Thoufand  Years, 


(    235    ) 

Ignorance  and  inadvertency  even  until  the  pre- 
fent  Juncture,  I  have  all  a  long  taken  it  for 
granted  that  the  Supper  had  been  aftually  re- 
tained and  approved  of  by  the  primitive  Church, 
and  in  the  Tinne  of  the  Apoftles  in  the  Nature 

of  a  Sigfty  or  Ceremony. But  I  have  now  to 

declare,,  and  do  hereby  give  it  forth  to  the 
World  for  the  Edification  and  Information  of 
"whomfoever  it  may  concern,  as  a  plaiu  and  mod 
indubitable  Certainty,  that  this  was  by  no  Means 
the  Cafe  :  For  a  full  and  fufficient  Demonilrati- 
on  I  do  appeal  to  the  Kpiftles  of  the  Apoftle§, 
particularly  the  lo  and  ii  Chapters  of  the.  firft 
Epiflle  to  the  Corinthians, 

It  appears  that  when  difcourfing  of  a  Cup, 
and  Bread,  i  Cor.  x.  i6.  the  Apoftle  was  not 
fpeaking  of"  a  Ceremony,  but  of  their  eating  and 
drinking  at  large  in  the  Capacity  of  Chrijiians, 
feeing  that  the  Aim'  and  Defign  of  the  Admoni- 
tions here  recorded,  was  on  Behalf  of  the  Scru- 
pious  about  partaking  of  fuch  Meats  as  were 
offered  in  Sacrifice  to  Idols. 

16  The  Cup  of  Bleffing  which  we  blefs,  is  it 
not  the  Communion  of  the  Blood  of  Chrift  ? 
The  Bread  which  we  breafe,  is  it  not  the  Com- 
munion of  the  Body  of  Chrift  ? 

1 7  For  we  being  many  are  one  Bread', ,  and  one 
Body :  For  we  are  all  Partakers  ot  -that  one  Bread. 

G  g  2  i.8  Beholi 


(     236     ) 

1 8  Behold  Ifrael  after  the  Flefh :  Arc  not 
they  which  eat  of  the  Sacrifices,  partakers  of 
the  Altar  ? 

19  What  fay  I  then  ?  That  the  Idol  is  any 
Thing,  or  that  which  is  offered  in  Sacrifice  to 
Idols  is  any  Thing  ? 

20  But  I  fay,  that  the  Thing?  which  the 
Gentiles  facrifice,  they  facrifice  to  Devils,  and 
not  to  God  :  And  I  would  not  -  that  ye  Ihould 
have  Fellowlhip  with  Devils. 

2 1  Ye  cannot  drink  the  Cup  of  the  Lord,  and 
the  Cup  of  Devils :  Ye  cannot  be  partakers  of 
the  Lord's  Table,  and  of  the  Table  of  Devils. 

22  Do  we  provoke  the  Lord  to  Jealoufy  ? 
Are  we  flronger  than  he  ? 

23  All  Things  are  lawful  for  me,  but  all 
Things  are  not  expedient ;  All  Things  are  law- 
ful for  me,  but  all  Things  edify  not. 

Here  the  CUP,  and  the  TABLE  I  fay, 
were  mentioned  according  to  the  Indefinite  Senfe^ 
in  which,  as  we  have  thus  been  endeavourina: 
to  maintain,  the  Cup  and  the   Bread  had  been 

preached  by  our  Lord  at  Supper. And  query 

how  ftandeth  the  Controverfy  which  is  already 

begun,  and  is  likely  to  fubfift  between  the  IVor- 

fjiper  in  Spirit^  and  the  Advocates  and  Admnijira- 

HTK^  that  holy  Ordinance  called  a  Sacrament  ? 

Why 


(    237     ) 

Why  it  feems  that  the  Latter  will  not  ac- 
knowledge the  Former  to  be  a  ("hrillian,  for 
that  it  is  his  Duty  to  lift  up  the  Banner  againft 
Prieji-craft,  to  contribute  his  Endeavours  to- 
•w^xAs  hearing  up  the  Ark  of  the  Tejiimony  againft 
Superstition  and  Idolitry  :  The  One  may 
have  an  Intereft  in  affirming,  the  Other  in  deny- 
ing, is  conflrained  toadtupon  Principles  of  Du- 
ty i  but  he  fliall  not  be  accounted  of  as  worthy 
of  the  Na.mc  of  Chriji^  an  (li'd-y)  becaufe  he  will 
not  bow  down  to  the  Imagery  of  the  Beast  ;  be- 
caufe he  will  not  comply,  or  encourage  in  others 
a  Compliance  with  fuch  Pradlices  as  by  him 
were  never  experienced  to  a  Means  of  Grace. 

The  F(?n«^r  is  lefs  rigid  ;  he  is  fenlible  that 
however  the  flrong  Holds  of  natio7ial  Idolitry 
mufl  at  length  be  pulled  down,  yet  that  the 
Work  is  of  God,  and  mufl  be  accomplilhed  in 
Time,  and  Order,  and  Manner,  and  by  fuch 
feveral  Gradations,-  as  from  Time  to  Time  hath 
been,  and  fball  continue  to  be  conducted  by 
him  of  whom  ic  is  written,  that  he  morketh  all 
Things  according  to  the  Council  of  his  own  IVill, 
and  therefore  that  during  the  TIMES  of  our 
Captivity,  and  until  the  £i-77  becomes  openly  de- 
tedled,  there  is  a  Poflibility  that  a  Man  either 
may  or  may  not  be  a  Chriflian,  horwever  partak- 
ing or  not  partaking  ot  the  Ordinances  fo  called  ; 
\o\i\m2iXtainhings  lawful ^  but  all  Things  are 

not 


(     238     ) 

not  expedient :  He  cannot  be  at  once  a  Partaker 
of  the  Lords  Table  and  at  the  Table  of  Devils ; 
he  rejeds  the  accurfed  Dinner^  not  becaufe  of 
any  Defilement  that  fhould  peculiarize  the  Ma- 
terials which  are  ufed  upon  the  Occafion  :  The 
Idol  is  not  any  Thing  -,  the  Bread,  or  the  Cup  is 
not  either  the  more  or  lefs  holy,  or  unholy,  for 
Matter  of  any  Enchantment  which  the  Adminjtra- 
tor  is  capable  of  beftowing  upon  it,  yet  the 
Word  of  the  Lord  is  on  this  Wife  : 

Wherefore  if  ye  he  dead  with  Chrifl  from  thd 
Rudiments  of  the  World,  why,  as  though  living  in 
the  World,  are  ye  fubje5f  to  Ordinances  {touch  nof, 
tafle  not,  handle  not:  Which  all  ar^  to  perifh  with 
the  ujing)  after  the  Commandments  and  J)o5irines  of 
Men?    Col.  ii.  20,  21,  22. 

'-\ 

-For  had  we  really  the  Signs,  how  grofs,  how 
notorioully  abominable  the  Dodrines  o^  2ifacra- 
mcntal  Union,  as  tho'  the  Tnftitution  of  the  Feafi 
of  unleavened  Bread  had  been  defigned  a  Type  of 
OMv  feeding  upon  Chrifl  by  Faith,  when  meant  of 
no  other  than  the  Bread  of  our  fallen  Eflatel 
What  a  MIRACLE  oi  Priefl-craft,  that  by  the 
Dint  of  that  Superiority  of  Underftanding, 
which  everfince  the  Beginning  of  the  Apoftacjr 
the  feveral  Orders  and  Degrees  of  Clergy  have 
affamfd  to  have  been  poffefTed  of  comparitively 
with  the  Underllandings  of  other  Men,    we 

fhould 


(    239     ) 

(hould  have  been  fo  far  catechized  out  of  our 
Underjlandings^  as  that  when  it  is  exprefly  de- 
manded, we  are  incapable  of  holding  forth  for 
ourfelves,  whether  any  more  benefited  by  the 
Materials  adminiftered  by  the  Pried  under  the 
Notion  of  a  Means^  than  by  our  eating  and 
drinking  in  ordinary,  of  other  Materials,  and 
at  other  Times. 

The  0}C  kmweth  his  Owner ^  and  the  A[s  his 
MaJlersCrib:  Could  either  of  thefe  but  fpeak, 
one  might  reafonably  exped:  of  them  a  perti- 
nent, or  at  lead  an  intelligible  Account  of  their 
Appetites  and  Enjoyments :  Whereas  do  but 
afk  of  the  modern  Communicant,  when  return- 
ing from  Supper,  concerning  the  Nature^  End, 
and  Excellency  of  the  facramental  Fare,  and  he  is 
not  able  to  hold  forth  a  Confijiency  concerning 
whether  he  may  have  been  fupping  upon  that 
Meat  and  Dririk  which  cometh  down  from  God 
out  of  Heaven,  or  whether  he  may  have  beea 
eating  and  drinking  like  a  Bead  upon  a  pitiable 
and  mod  contemptible  Formak  of  his  own  fet- 
ting  up. 

Had  the  Ceremony  been  derived  fcom  the 
Jpoliles,  or  primitive  Belieiters^  then  it  might 
have  fufficed  that  we  only  might  have  had  to 
haveinfided  upon  the  Certainty  of  its  having  been 
fophifticated  j  whereas  it  is  now  held  forth,  and 

publickly 


(       240       ) 

piiblickly  declared  to  be  no  otherwife  than 
ftridly  of  a  Piece  with  the  feven  Sacraments  of 
the  CI:nirch  of  Rome.  That  by  no  Means  may 
it  rightly  be  deemed  (as  by  many  it  may  hither- 
to have  been)  fuch  an  Ordinance  as  had  been  re- 
ally authorized  by  the  Saviour,  and  which  during 
the  Times  of  the  Apoftacy  Ihould  have  been  vi- 
tiated or  fophifticated  by  the  Inventions  of  Men, 
but  that  from  firfl  to  lall  it  is  wholly  and  entirely 
an  Ordinance  which  by  the  Beaji  hath  been 
fet  up. 

By  Adam  the  firft  the  Curfe  came,  through 
his  lufiing  ox  longing  after  that  State  or  Condition 
of  eating  which  we  do  now  experience  to  be 
ours  :  We  are  fenfible  that  it  is  a  State  of  Sur- 
feiting and  Drunkennefs.  By  the  Intermediation 
of  a  fecond  Adam  fhould  this  CURSE  be  deftroy- 
ed,  vanquifhed  or  done  away.  It  is  therefore 
that  the  Leflbn  thus  recorded  as  before,  MaU>. 
xxvi.  26  to  30.  was  intended  a  full  and  fuffici- 
ent  Directory  (fo  far  as  any  verbal  or  dodtrinal 
Rule  could  at  this  Time  have  been  given)  I  fay 
a  full  and  fufficient  Bire^fory  to  the  future 
Church  Militant,  for  a  temperate  and  or- 
derly CEconomy  in  its  eating  and  drinking  of 
theprefent  Vegetable  Kingdom  :  For  where- 
as we  are  by  Nature  and  Inilind  inclined  to  dif- 
approve  of  an  indecent  or  unmannerly  Behavi- 
our at  Table  ;  here  we  find  it  fufiiciently  refolv- 

cd 


(       241       ) 

fed  upon  what  Manner  of  Bafis    we  ought  as 
Chriftians  to  approve,  or  difapprove  herein. 

Upon  the  Occafions  of  our  eating  and  drink- 
ing together,  fo  far  as  agreeing  to  partake   at 
ihtfame   Table,  the  Feople   of  all  Conditions, 
Degrees,  or  Denominations,  of  all  Nations  and 
Complexions,  Friends  or   Enemies,  be  unani- 
moufly  addi(5ted  to  the  Exercife  of  an  equitable 
and  uniform  Complaifancy  towards  each  other : 
Here,   in  our  faid  LefTon,    vouchfafed    by   the 
Saviour  to  his  Dilciples  at  Table,    we   find  ic 
fuiiiciently  intimated  upon  what  Manner  of  Bafis 
thefe  our  Decencies  and  Complaifancies  be  origi- 
nally founded,  and  (hall  finally  terminate. 

15  And  he  faid  unto  them,  with  Defire  have 
I  defired  to  eat  this  PafTover  with  you  before  I 
fufFer. 

16  For  I  fay  unto  you,  I  will  not  any  more 
cat  thereof,  until  it  be  fulfilled  in  the  Kingdom 
of  God. 

1 7  And  he  took  the  Cup  and  gave  Thanks, 
and  faid,  take  this,  and  divide  it  among  your- 
felves. 

1 8  For  I  fay  tmto  you,  I  will  not  drink  of  the 
Fruit  of  the  Vine,  until  the  Kingdom  of  God 
fhall  come. 

H  h  1^  And 


(       242       ) 

19  And  he  took  Bread,  and  gave  Thanks, 
and  brake  it,  and  gave  unto  them,  faying,  this 
is  my  Body  which  is  given  for  you  j  this  do'^in 
Remembrance  of  me. 

And  according  to  the  After-citation  of  the 
Apoftle,  ke  took  the  Cup  when  he  had  fupped^  fay- 
ing^ this  Cup  is  the  New  Tejiament  in  my  Blood: 
This  do  ye^  as  oft  as  ye  drink  it,  in  Remembrance 
oj  me,  Luke  xx.  and  i  Cor.  ii.  25. 

Had  the  Perpetuity  of  a  C(?r(?;«(7;;7  been  here 
intended,  then  by  Way  of  Diftinftion  from  the 
whole  of  the  other  Ceremonies,  the  Feaft  of  un- 
leavened Bread  had  been  intended  hereby  to  have 
been  thus  perpetuated :  But  as  we  interpret 
thefe  Sayings  to  have  been  meant  of  our  feaft- 
ing  upon  the  unleavened  Bread,  not  according  to 
the  TYPE,  but  according  to  the  MORAL  of 
the  Type,  as  we  do  hereby  declare  it  molt  indu- 
bitably was,  the  Interpretation  is  as  follows.  "  I 
"  would  that  {o  often  as  partaking  together  at 
**  the  Table  oi  youv  unleavened  Bread,  the  pre- 
"  fent  Condition  of  your  fcalling  upon  the  pe- 
*'  rijhahle  Earth,  fr.ch  your  eating  and  drinking 
"  together  lliould  be  according  to  the  Example 
*'  which  is  now  fet  before  you  ;  that  as  my  Dif- 
"  ciples  ye  do  henceforth  partake  of  THIS  Bread, 
"  and  drink  of  THIS  Cup,  in  Remembrance  of 
^'  him  whofe  Body  is  hoken  J  or  yQU^\ 

For. 


(     243     ) 

For  however  the  Saviour  was  not  thenceforth 
to  drink  of  the  Fruit  of  our  Vine,  the  terreftrial 
Vine,  yet  the  Feafting  of  the  Church  was  dur- 
ing its  nnihtant  Condition  upon  Earth,  to  be  up- 
on the  unleavened  Bread  of  the  CURSE  :  It  is 
therefore  that  lo  often  as  the  Chriftians  Ihould 
partalce  of  that  Breads  whofe  crude,  unholy  and 
unleavened  Condition  was  in  him  become  broken, 
fuch  the  Eating  and  Drinking  of  the  Faithful 
upon  Earth  was  to  Jhew  forth  the  Lord's  Death 
till  he  come. 

Here  the  Myftery  fo  worthy  of  having  been 
till  this  Time  concealed  under  the  Shadow  of  a 
former  Ceremonial  was  in  Meafure  unvailed,  and 
when  the  Hand  Writing  of  Ordinances  became 
nailed  to  the  Crofs,  Col.  ii.  1 4.  here  was  an  End 
of  the  MosAiCAL  Administration.  But  in 
what  Senfe  were  the  former  Ceremonials  naw 
caufed  to  ceafe  ?  It  is  anfwered,  by   no  Means 

as  if  they  were  palTed  away,  or  might  now,  be 
no  longer  remembered.  The  hand  Writing  of 
Ordinances  became  nailed  to  the  Crofs,  yet  no- 
thing was  there  paffed  away,  or  fhouM  pafs  un- 
fulfilled. The  Time  is  yet  to  come  wherein  the 
hitherto  untried  and  little  thought  of  Deftina- 
tion  of  the  Types  fhall  but  begin  to  be  revealed* 

The  Scriptures  indeed  have  been  called  the 
RULE  ;  to  the  Beajl  they  are  abundantly  difco- 

H  h  2  vered 


(     244     ) 

vered  to  have  been  fuch  a  Rule,  as  by  the  unfla- 
hie  have  been  wrejied  to  their  own  Dijiru5lion  : 
By  the  Called  they  are  however  experienced  ta 
be  an  excellent  Rule,  if  not  fuch  a  Rule  as  can  be 
applied  to  our  extempore  Condu6l  in  the  Nature 
of  penal  Law  as  the  Beaft  would  fo  willingly 
have  it,  or  that  in  any  Shape  will  fuffice  in  the 
Stead  of  a  vital  and  more  extempore  Rule,  yet 
^n -excellent  Means,  and  entirely  becoming  the 
Wifdom  and  Providence  of  God,  whereby  Light 
fhould  communicate  with  Light,  to  the  Convic- 
tion, the  Edification,  and  ftrengthning  of  one 
another. 

There    is  a  Poflibility  of  an  Acquaintance 
with   the   Myfleries   without   being  concerned 
with    the    Scriptures,    yet   to    prophecy  of  the 
Things  which  are  to  come  with   the    Peoples  of 
our  latter  Days  might  pafs  for  a  prefumptuous,  a 
vain,  and  but  an  ipfe  dixit  Unde-  ca     .ng,  were 
it  not  for  that  fo  it  is  ordered ;  there  are   the 
Types,    there  are  the  Tejlaments,    the  Records  of 
former  TranfaSlions  whereunto  it  is  ordamed  that 
our  Appeal  Ihould  lie.     It  is  hence  the  Poflibi- 
lity of  an  UNIVERSAL  OVERTURNING; 
for  by  the  Means  of  a  Scripture  Interpretation  it  is 
pofllble  (as  hath  been  inftanced  in  Times  pad) 
that    the    Overflowings   of  fudden    Convidion 
fhould    be    poured   upon    whole   Nations  and 
Societies  of  People  at  once,  -when  otherwife 

it 


(    245     ) 

it  could  not  have  been  that  Light  fhoiild  commu* 
nicate  with  L^'^^  and  F^//^  with  Faith  in  any 
fo  efFddual  a  Manner. 

The  feven  Forms  of  a  RIGHT  UNDER- 
STANDING (as  hinted  already,  and  as  hereaf- 
ter fhall  more  fully  and  circumftantially  be  re- 
folved  at  large)  do  play  as  in  a  Circle :  And  it 
pever  was  ordained  that  the  important  1  ruth% 
which  do  relate  to  the  Concerns  of  an  Hereafter^ 
Ihould  have  been  opened  and  communicared  by 
the  Way  of  an  Appeal  to  the  UnderftanJiiig  of 
the  na.ural  Man,  until  the  myjlical  Circle  Ihould 
be  clofed  upon  the  ENDS  OF  THE  EAR IH. 

There  are  Charaflers  who  are  welcome  to 
hold  it  forth  as  their  Opinion,  that  moll:  un- 
doubtedly the  Fathers  are  fallen  qjleep,  and  there- 
fore that  all  1  hings  continue  as  they  were  from  the 
Beginning  of  the  Creation.  ^  That  for  a  long  Suc- 
ceflion  of  Ages  the  V-.lion  hath  been  fcaled,  and 
therefore  that  forever  it  (hall  remain  fo  to  be. 
Let  them  abide  by  their  Opinion  fo  long  as  they 
afe  able  :  I  would  not  that  all  fnould  believe  at 
once,  becaufe  it  never  was  ordained  to  bepoflible. 

Who  have  Ears  to  hear  let  them  hear !  The 
Bay  which  is  opening  is  a  DAY  whereof  the 
like  was  never  known,  ever  fince  the  Day 
wherein  God  firft  breathed  into  our  Nojlrils  the 

Breath 


(     246     ) 

Breath  of  Life:  It  is  that  Day  v/hcrein  all  the 
Prophets  have  gloried  and  rejoiced  ever  fince 
the  Beginning   of  the  World. It  is  a  Day 

whereunto  whatfoever  is  recorded  in  the  Tefta- 
ments  to  have  been  tranfadled  betv/een  God  and 
his  Church  ever  fince  the  Beginning  of  Times, 
fhall  be  found  to  have  been  but  Preliminary,  or 
as  it  were  fubfervient :  Its'  diftinguifliing  and 
fpecific  Tranfcendency  confifteth  herein,  name- 
ly, that  it  is  the  TIME  wherein,  according  to 
St.  John.)  they  that  dwell  on  the  Earth  fhall  won- 
der (whofe  Natnes  were  not  written  in  the  Book  of 
Life  from  the  Foundation  of  the  JVorld)  when  they 
behold  the  Beaji  that  was,  and  is  not,  and  yet  is. 

Lo  the  fuperintendent  P^east,  whofe  Part  it  is 
to  fit  as  upon  the  Mount  of  the  Congregation  ^cc.  Ifa. 
xiv.  13.  The  Minifters,  which  now  are  called  the 
Miniflers  of  Gofpel,  have  ceafed  from  the  Vanity  of 
pretending  to  hold  forth  the  TRUTH;  and  when 
fighting  with  Infidels  and  Fanaticks,  in  Vindica- 
tion of  their  efpoufedCaufe,  are  contenting  them- 
felvcs  with  holding  forth  the  Truth-of-Chrif- 
tianity.  And  what  fnall  we  fay  ?  Is  it  pofiible 
that  the  Truth-of-Chriftianity  itfelf  fliould  be 
fo  held  forth,  as  that  when  it  is  preached  it  is 
very  little  better  than  an  Incoaffency?  An  In- 
confiftency  confutes  and  condemns  itfelf:  And  . 
an  Incongruity  or  Inconjijlsncy  of  Doflrine  is  that 

which 


C    H7     ) 

which  in  the  Language  of  the  Teftaments,  and 
in  the  evangelical  Senfe,  when  mentioned  com- 
paritivcly  with  Truth,  is  always  mentioned  by 
Way  of  Contradiftinftion  therefrom,  as  being 
diretflly  oppofcd  thereunto,  and  is  therefore 
called  a  Lie.  And  who  fhall  fay  how  unwar- 
rantable in  me  might  one  venture  a  litde  beyond 
.the  ordinary  Boundaries  of  an  infidel  good 
Breading,  in  prefixing  the  Idea  of  a  Lie  to  the 
Truth  of  Chrijlianity  ?  I  would  forbear  to  offend 
the  Delicate  by  a  diredl  Application  of  the 
Word ;  the  Truth  of  Chrifiianity  is  fufiiciently 
extant,  let  it  fpeak  for  itfelf. 

But  hear  me,  you  whofe  particular  Unhapi- 
nefs  it  may  be  that  you  cannot  believe  !  Shall 
we  therefore  be  out  of  Conceit  with  Religion  ? 
Not  fo,  God  forbid.  It  is  our  Bufinefs  at 
Times  to  expofe,  but  never  to  enveigh  againft 
the  aflual  Being  of  Error.  The  Antichriflia- 
nifm,  which  tor  fo  confiderable  a  SuccelTion  of 
Ages  may  have  hitherto  prevailed,  hath  been, 
and  remains  to  be  that  flrong  Belujion  whereby 
the  Peoples  fhould  have  been  induced  to  believe 
a  Lie,  2  Thef.  ii.  11.  Shall  we  enveigh  againfl 
this  Jirong  Delujion,  as  being  that  which  ought 
never  to  have  been  ?  Not  fo,  God  forbid  j  it  is 
A  Myjlery ;  it  is  no  other  than  thsit  Jircng  De/uji- 
ifi  which  Codjhould  ftr4»  Whence  the  Know- 
ledge 


(     248     ) 

ledge  of  Truths  withotit  the  Poffibility  of  Error  f 
Whence  our  Ideas  cf  Right,  v/ithout  a  Poffibi- 
lity of  Wrong  ?  .Or  a  Senfe  of  Good^  without  any 
Poffibility  of  Evil?      Let   U5    remember   the 
Parable  of  the  Tares,    Matt.  xiii.    Without  any 
Contradidlion,    no  Argiment.       Without   any 
Conflid,  no  Victory,  and  according  to  the  Doc- 
trine of  a  certain  plain  fpoken   Dii'ciple  of  the 
latter  Days,    no  Crojs^    no   Crown.     Wherefore 
fhould  the   Lord  have  hardened   the    Heart  of 
Pharaoh?  The  Lord  /aid  unto  Mofes,  Pharoah 
fijali  not  hearken  unto  you ;    that  my  IVonders  may 
be  multiplied  in  the  Land,  Exod.  xi.  9.    We  read. 
Matt.  m.  In  thofe  Days   came   John   the  Baptift^ 
&c.  Whence  the  Energy  of  Stile,  and  Excellency 
of  Dodrine  ?    That   plain   fpoken    magefterial 
Air  fo  becoming  the  Dignity  and  Charader   of 
a  Prophet,  from  Verfe  7  to  13.  were  it  not  that^ 
there  were  then  in   Being,    towards  whom    his 
Difcourfe  fhould  have  thus  been  direded.     And 
when  the  Saviour  at  firfl  made  his  Appearance 
among  Men,    had  there   nothing  been  lacking^ 
and  nothing  <?«/ c/Or^^r,  then  it  had   not  been 
known  that  he  was  capable  of  inflruBing,  or  re- 
prehending.    He  would   have   had   no  News  to 
tell,    or  would  any  have  given  heed  to  whatio- 
evcr  he    might  have  had  to  fay :  For,  fays  the 
Saviour  himfclf,  they  that  are  whole  have  no  need 

of  the  Phijician. So  now,  of  what  avail   that 

there  fhould  be  any  fuch  Thing  as  a  Knowledge 

of. 


C    H9    ) 

l^ftheTruthuponthQ  Earth,  had itnot been 
that  according  to  the  antienc  Predidions 
there  Ihould  jfiany  A?itkhrifls:,^ndiniany  falfe 
ProphetshzvQ  arifen?  The  Reader  may  ba 
pleafed  to  obierve  by  the  Whole  of  our  pre- 
sent Difcourfe,  that  Truth  and  Error  is  con- 
tinually brought  into  a  Contraft  or  Compari- 
Ion*  Had  there  never  been  a  Wrongs  who 
is  there  that  Ihould  ever  have  been  able  to 
declare  what  is  Right'^  Or  were  it  not  that 
many  have  erred,  whence  the  Pleafure  arid 
Satisfaction  whether  of  the  Writer  and  Spea- 
ker, or  to  the  Reader  and  H  earer,  of  the  one 
indeclaring,  and  to  the  other  in  rightlyap- 
prehending,  and  in  duely  confidering  the 
Truth. 

The  Deceiver  and  the  Deceived  are  his. 
Job,  xii.  i6» 

That  Good  and  Evil,  Fire  and  Water ^ 
(hould  have  thus  been  let  before  us,  it  is 
all  a  Mystery*,  it  is  as  the  fallow  Ground 
of  our  probationary  State.  The  Compli^ 
cated  Multiplicity  of  all  our  Evils,  whether 
Natural  or  Moral  confifteth  in  a  Distfm- 
tERATURE ;  or  may  one  rather  fay,  a  com- 
plicated Variety  of  many  Diftmiperatures ; 
the  want  of  ^nHarmofiy  or  due  Proportion  ^^ 
fehe  mutually  agreeing  together  of  manydi- 
verfities  to  thcConftitutingofafer/eJ/,  thd 
naturally  Perfect  or  moral  whole. 

And  as  by  theAgency  of  the  Creatures 

thefQ 


<      250      ) 

fhcfe  our  fevcral  Difiemperatures  do  at  the 
iirft  Commence,  liich  the  Wonderful  Oe- 
cdnomy  of  the  Divine  Procedure,  it  is  or^ 
Bai ned,  that  throughout  the  Wrefllings  and 
Jofllings,  the  Turnings  andoverturnjngs, 
the  Travellings  and  Groanings  of  all  Things 
together  in  Pain ,  the  Birth  fnould  at  length 
be  brought  forth,  no  otherwife  than  in  the 
W"ay  of  a  Sacrafice  or  Vohmtary  Oblation,  the 
iaji  Ejiemy  that  /ball  be  dejiroyed  is  Death. 
X  Cor.  15,  \6. 

And  now  as  Returning  p  our  Matter^ 
I  would  willingly  forbear  toafliime,  (be  the 
Glory  unto  God)  but  give  me  leave  to  de- 

^claimc  how  Wonderful!  that  while, 
it  is  the  Pari:  of  a  well  known  Chara6fer  to 

,  f  reach  and  Perform  by  a  Ride  while  P  reach^. 
ing  the  Kingdom,  and  laying  within  himfelf, 
is  not  this  theKiNGDOM  isnot  this  our  City 
the  City  which  I  have  built  ^  is  not  this  for 
the  Hoiife  ofthelii^GDOM^  the  Scriptures  cal- 
led the  Rlxe  fhould  thus  fuddenly,  thus  for- 

.cibly  have  been  Wrefted  from  out  of  his 
Hands,  the  Arbitrary  Jurif diction  of  this 
our  faid  well-known  CharaBery  whilft  un- 
able to  fay  within  himfelf  upon  the  Occafi- 
pn,  My  Soul  is  my  own!  Thus  forcibly 
Wreflcd,  not  from  out  of  the  Hands, 
or  from  under  the  Arbitrary  Juris- 
diQion  of  a  Ma?i^    not  fingly  of  a  Peo- 

pl^j  a   Councils  or  Society  of  Men?  or 

'^    ■        ■■^-    ■'  •    ■  ^-^     -    ■  -  of 


(       251       ) 

of  Peoples  with  Peoples  enleagued  and  combin- 
ed together,  but  from  out  of  the  Hands,  and 
from  under  the  arbitrary  Jurifdidion  of  a 
Chara^er,  I  fay  a  CHARACTER  unirfrJaMy 
from  the  rifing  of  the  Sun,  to  the  going  '!'>'" 
of  the  fame. 

That  however  confufed  may  have  bee.;  '  :'-: 
Diverfities  and  VariabiHties  of  our  fcverai  Opi^ 
nions,  in  this  the  Article  of  a  Sacfamenr  ni;f- 
talcenly  fo  called)  there  fhould  have  been  the  Pof- 
fibility  of  a  future  UNANIMITY  in  Rc'ervc, 
by  a  Means  fo  unexpefted  an  APPEAL  to  the 
Types  of  the  former  Adminiftration. 

Are  there  any  who  when  conde- 
fcendino;  to  account  of  themfelves  as  bcins 
thoroughly  interefted  in  the  Right  or  the  JVrong 
of  the  Matter,  who  when  having  confidered, 
ihall  not  inftantly  acknowledge  to  the  Validity  of 
our  Scripture  Interpretations  ?  No  nor  when  ac- 
tually convinced  is  there  that  Cajaphas^  or  that 
Pilate  upon  Earth  fo  cunning  or  fo  powerful  as 
to  fucceed  in  their  Endeavours,  whether  to 
preach  or  to  menace  them  out  of  their  Judgment. 

Here  is  therefore  the  Opening  of  the   two  ^ 

leu'ved  Gates,  Thus  faith  the  Lord  to  his  anoint- 
ed  CYRUS,  wkefe  Ri^ht-Hand  I  have  holden  to 
juhdtie  Nations  before  him,  and  1  will  loofe  the 
Loins  of  Kings,  to  open  before  him  the  two  leav^ 
£d  Gates,  and  the  Gates  J}:all  not  be  fhut,  He. 
Ijaiah  xlv.    i,  2,  3.  SILENCE  1. 


(       232       ) 

SILENCE  ! Get  thsc  irJo   Barknefs,    O 

Daughter  of  the  Chaldeans  j  (moft  alTurcdly  if 
ever,  it  may  now  be  faid  unto  thee,  that)  no 
more  Jhalt  thou  he  called  the  Lady  of  Kingdoms, 
Ifaiah  xlvii.   5. 

For  as  the  Lightning  cometh  out  of  the 
Eaji^  and  fhineth  unto  the  Wefl^  fiKh  the 
UNANIMITY  of  the  Faithful  in  this  the 
Day  of  God's  POWER.  Ihy  People  fhall  be  a 
willing  People^  in  the  Day  of  thy  Povoer^  from 
the  "^OM^  of  the  MOW^mQ.  P films  ex.  3. 

I  would  willingly  forbear  to  afiume,  it  may 
be  that  as  yet  I  am  but  toiling  under  the  Pre- 
dominancy of  an  enfiamed  Mars ;  or  in  the 
Language  of  a  Charafter,  an  Over-heatednefs 
of  the  Imagination  -,  be  that  as  it  may,  it  is  the 
TIME  that  fpcaketh,  it  is  the  Finger  oi  God 
that  pointeth,  faying  there  is  the  TABLE,  an 
ABOMINATION,  a  Table  which  by  the 
Beast  hath  been  fet  up. 

How  fares  it  with  the  Woman  ?  (in- 
deed who  could  have  believed  it,)  "  The  Pre- 
"  sent"  (faith  fhe)  "  is  the  iERA,  wherein  the 
"  Heathen  fhall  be  added  unto  mine  Inheri- 
•"  tance,  and  wherein  the  Difperfed  of  that 
"  House  which  was  once  the  favoured  of  Na- 
"  tions,  fhall  be  caufed  to  dwell  in  in  mv  Tents. 

Her  Opinions  herein  be  unfupported  by  the 
Teftimony  of  the  Scriptures.  For 


(     253    ) 

"  For  the  Lord  will  have  Mercy  on  Jacolf^ 
**  and  will  yet  choofe  Ifiaelt  and  fet  them  in 
"  their  own  Land :  And  the  Strangers  fhall  be 
"  joined  with  them,  and  they  fliall  cleave  to  the 
"  Houfe  of  Jacob.     And  the  People  Ihall  take 
"them,  and  bring  them  to  their  Place:    And 
"  the  Houfe  of  Jfrael  fhall  poflefs  them  in  the 
"  Land  of  the  Lord,  for  Servants  and  Hand- 
«  maids:    and  they  fhall   take  THEM  Cap- 
^*  tives,   whofe  Captives  they  were,  and  they 
fhall  RULE  OVER  their  Oppreffors.     And 
it  fhall  come  to  pals  in  the  Day  that  the  Lord 
fhall  give  thee  Reft  from  thy  Sorrow,  and 
from  thy  Fear,  and  from  the  liard  Bondage 
"  wherein  thou  waft  made  to  ferve,  Tiiat  thou 
*'  fhalt  take  up  this  Proverb   againft  the  King 
"  of  Babylon,  and  fay,  How  hath  the  OpprefTor 
"  ceafed !    The   golden  City  cealed  !  "  See  Ifa^ 
xiv  Chap,  to  the  End. 

The  Types  of  the  former  Adminiftrationhave 
feverally  and  individually  a  like  pregnant  and 
powerfuU  Unfolding :  The  Prefent  is  but  barely 
an  Inftance,  fuch  as  may  ferve  to  the  Enquirer 
as  an  Inftance,  whereby  it  may  be  given  him  to 
apprehend  in  what  Manner  it  is  ordained  that 
the  Myftery  of  Iniquity  fhall  be  found  to  have 
been  fubfervient  and  fubordinate  to  the  Myjlery 

of  our  future  ZiON. 

T9 


<( 


(     254     ) 

To  proceed  as'  was  propofed  in  makino-  cSur 
Appeal  to  the  faid  liicceeding  Chapter,  the  Ele- 
venth of  the  EpiflJe  to  the  Corinthians. 

f  T  appears  at  the  very  firft  Glimpfe,  that 
when  the  Apoftfe  introduces  the  Commemorati- 
on of  the  Lejfon,  which  as  aforefaid  was  pro- 
fiiLilged  by  the  Saviour  at  Supper,  the  fame  is 
introduced  in  the  Way  of  holden  forth  a  Piece 
of  News.  For  I  have  received  of  the  Lord  &c. 
Ver.  23,  24,  25,  26.  Whereas  had  the  Sup- 
per^ wherewith  thefe  Ccrinthiaiis  were  fo  mighti^ 
\y  taken,  been  no  more  than  z  formal  Supper, 
how  impertinent  that  the  Inftitution  of  this  Sup- 
per fhould  have  been  thus  related  by  Way  of 
Narrative,  when  furely  it  muft  have  been  fuHi- 
cicntly  well  known  before  ! 

The  Word  Supper,  as  here  occuring  (in  fhort) 
was  thus^  made   Choice  of  by  the  Apoftle  no 
otherwife  than  according  to  the  MORAL  of  ths 
Supper,  as  the  fame  hath  been  already  declared 
and  rcfolved  at  large. 

We  have  mentioned  three  fcveral  Conditions 
of  Eating,  each  different  from  the  other,  and 
yet  each  of  them  ftridly  analogous  to  the  other. 
And  here  give  me  Leave  to  obferve  that  the 
Reafonings  of  our  modern  Reafoners,  as  touching 
the  Myftery  of  a  two-fold  Manaer  and  Condition 

of 


(    ^ss   )    ' 

.  pf  Eating,  be  no  otherwife  than  ftridllyofa 
Piece  with  the  ReaJo7iin^s  of  certain  of  thq 
former  Reckoners,  We  read  Mark  viii, 
■^sfbllowi. 

1 5"  And  he  charged  them,  faying,  take 
heed,  beware  of  the  Leaven  of  the  Vbarifees^ 
and  oi  the  Leaven  of //^roi|. 

1 6  And  they  reafoned  ainong  ^hemfelves^ , 
faying,  it  is  becaufe  we  havenoEread. 

17  And  when  Jefus  knew  it,  he  faith  unto 
theni,  why  rcafbn  ye,  becaufe  ye  have  no 
Bread?  Perceive  ye  not  yet,  neither  undert 
(land  ?  Have  ycyour  Heart  yet  hardened  ? 

18  Haying  Eyes,  feeycnot?  Andhaving 
Ears,  hear  ye  not  ?  And  do  ye  not  rememberr 

19  When  I  brake  tlie  five  Loaves  among 
Five  Thoufand,  how  many  Baskets  full  of 
fragmenns  took  ye  up  ?  '  1  hey  lay  uma 
Him,  Twelve. 

10  And  when  t;he  Seven  among  Four 
Thoalandj  how  many  Baskets  full  of  Frag- 
ments took  ye  up  ?  And  they  faid  Seven. 

2 1  And  he  laid  unto  them,  how  is  it  that- 
ye  do  not  underlbnd? 

The  Scripture  thus  cited,  is  dire^lly  a  Pa- 
rallel to  the  other  under  Confidcrationp^ 
I  Qar,  xi. 

17  Now  in  this  that  I  declare  unto  you, 
Ipraifcyounot,  that  you  come  together,  not 
ior  the  Better;  but  for  the  Worfe,         iS  ' 


(     i^6     ) 

ig  Forfirftof  all,  when  you  come  toge- 
ther in  the  Church,  I  hear  that  there  be  Di- 
Vifions  among  you ,  and  1  j)artiy  believe  ic. 

1 9  For  there  muft  be  alfo  Herefies  among  \ 
you,  that  they  which  are  approved,  may  be  \ 
manifeft  among  you. 

20  When  ye  come  together  therefore 
into  one  Place,  this  is  not  to  eat  the  Lord's 
Supper. 

21.  For  in  eating,  everyone  taketh  be- 
fore other  his  own  Supper:  And  one  is 
hungry,  and  another  is  drunken. 

Here  is  moft  manifeftly  the  Annalogy 
whereof  we  have  been  Ipeaking.  It  was 
not  poilible  that  the  Apoftle  fhould  have 
reprefented  to  thefe  Corinthians^  the  Nature 
of  Schifm  and  Di[Je?itio?i  among  Brethren, 
in  any  fo  apt,  ib  direQ-,  or  [Multum  t7i 
Parvo)  in  any  fo  fundamental  or  fo  full 
and  expreffivea  Manner  in  any  other  Way, 
or  Manner  of  Speaking  than  fuchasishere 
made  Choice  of. 

The  DoQrine  of  the  Supper,  as  already 
It  hath  explained,  did  moft  directly  and  im- 
mediately refer  to  an  .orderly  and  coni- 
mendable 

Unanimity 


(    257    ) 

Unanimity  and  Decorum,  irt  partaking  at  the 
■  Table  of  our  prefentRelationO^p  to  the  vegc"ta- 
ble  Kingdom.  But  as  when  fpeaking  of  a 
Leaven^  iht  Leaven  of  the '?\\mkQ%^  by' the  Sa- 
viour was  intended  the  Manners^  Principles^  and 
Doftrines  'of  the  Pbarifees,  the  Prcfent  is  direftly 
Hl  parallel  Cafe':  And  it  is  hence  that  we -do  ac- 
count for  fo  (hort  and  fudden  a  Tranfition  from 
the  Mention  of  Herefy  and  Divifton^  to  the  Men-» 
tion  of  an  Hungering  and  Drunkennefs^  Ver.  2i» 

'  So  intimately  acquainted  was  this  great  Apof- 
tle  with  the  Nature  of  Scbifm  and  Diffenfion 
among  Brethren,  he  knew  that  the  one  Kind  of 
Dilorder  was  mod  diredtly  of  a  Piece  with  the 
.other;  for  as  Vnaniity"\%  the  fure  Charafleriilick 
of  real  Chriftians,  and  as  this  Unanimity  is 
maintained  by  the  Means  of  a  fallow  Feeding 
iipon  the  Unity  or  Onenefs  of  Deity,  fo  the  Na- 
ture and  Manner  oi  Schifra  and  DiJ/enJion  miong 

• 

Brethren  could  not  have  been  fo  apdy  pourtray- 
ed,  any  othcrwife  than  as  thus  it  is  fhewn  to 
have  been  ftriftly  of  a  Piece  with  ati  ill  condi- 
tioned and  unmannerly  Behaviour  at  Table. 

The  Mind  of  the  Spirit,  or  as  I  may  fay^  the 
E?2d  and  Aim  of  the  Writer  was  to  enforce  the 
Do£lrine  of  a*  Brotherly  Unamiiy:  Herefy  and 
Schifm  was  that  which  he  had  firft  and  princi- 
pally in  View  j  but  as  every  Kind  of  Unanimity, 

K  k  '  ■  \yhethgi: 


(    25§     ) 

whether  in  Spirituals  or  in  Temporals^  proceedcik 
from  our  intimate  Relationfhip  to  God  in  .Chrijty 
fb,  whether  thefe  Corinthians^  to  whom  the 
EpiRie  is  written,  might,  or  might  not  have 
been  aduaHy  addidled  to  the  Diforders  of  fuch 
an  Hunger  and  Drunkennefs  as  is  thus  defcrib- 
ed,  {o  pregnant  the  Senfe  of  the  Writer  in  this 
particular  Portion  ot  Sci  ipture,  the  utmoft  that: 
could  have  been  faid,  is  here  advanced,  for  the 
Natiire  and  Extent  of  Chrlfiiqn  UNANIMITY 
in  every  Senfe. 

For  as  we  enter  a  little  deeper  into  the  Mat- 
ter, the  ever  memorable  Sentances,    this  is  my 

Body^  this  is  my  Bloody This  do^  &c.    Do  not 

barely  and  fuperficially  refpedl  the  CEconomy  of 
the  Table,  in  Manner  and  in  Form ;  there  is 
always  more  than  we  are  able  at  once  to  com- 
prehend in  whatfoever  did  proceed  from  his 
Mouth  of  him  whom  it  is  written  that  he  f^ake 
as  never  Man  fpoke. 

For  as  is  the  CEconomy  or  Condition  of  mine 
Affeftions,  the  AfFeftions  of  a  two-fold  Man, 
fuch  is  the  Condition  of  mine  eating  and  drink- 
ing  at  the  outward  Table  j  and  as  is  the  State 
or  Condition  of  my  partaking  at  the  outward 
Table,  fuch  the  Condition  of  my'Blood  and  Spi- 
rits, the  animal  CEconomy,  or  nervous  Syftem  ; 
and  as  is  the  Stated  Situation  of  fuch  the  ani- 
mal 


(     259  ') 

mal  GEconomy,  fuch  my  Behaviour  and  Con- 
verfation  at  large:  And  it  is  hence  the 
Tranfition  from  Herefy,  or  party  Animofity  to 
•the  Mention  of  an  Hunger  and  Drunkennefs, 
and  thence  to  the  Mention  of  the  Cup  and  the 
Bread. 

It  is  abundantly  obvious  now,  and  extremely 
open  to  the  fevereft  Reprehenfions  among  Cer- 
tain that  I  could  name,  that  upon  our  having 
heard  the  Sound  of  the  glad  Tidings  of  Gofpel, 
or  when  havino;  been  touched  and  delighted  up- 
on  the  hearin.'^  of  a  valuable  Difcourfe,  or  fuch 
as  might  be  accounted  of  a  living  Teflimon^^  we. 
can  but  hardly  forbear  holding  forth  an  idle 
JPrate  upon  the  Occafion  when  Meeting  is 
over.  And  we  may  take  it  for  granted,  that  of 
thefe  hungry  and  drunken  Cori nt hi ans ^  xht  tdivXy 
Frqfelytes  to  the  Chriftian  Faith,  there  v/ere  un- 
difciplincd  and  unreformed  Perfons  among 
them,  who,  when  aflemb ling  together- into  one 
Place,  were  addicted  to  an  undue  and  undifci- 
plined  Talking  about  Chrifi  and  the  Kingdotn^ 
and  the  Things  of  God,  to  the  annoying  and 
burdening  of  their  more  fenfible  Brethren.  For 
whereas  we  do  here  meet  with  fo  binding  and 
reftridlive  a  Caution,  that  they  fiiould  be  aware 
of  their  Unworthinefs :  It  is  impofiible  that  any 
other  (hould  hav^  been  here  intended  than  a 
Snub  to  fuch  Perfons  as   thefe.     We  may  well 

K  k  2  take 


(     26o     ) 

take  It  home  to  onrfelves  •/  for  let  him  that  trnmeih 
the  Name  of  Chriji  depart  from  Iniquity ;  The 
Name  oi^Gody  or  of  Chriji^  in  the  Mouth  of  the 
unconverted,  u nre f ormcd  Beafl  (Let  the*  pray- 
ing FormaHft  take  it  home  to  him.felf)  is  always 
dilguftful  and  burdenfome  to  fenfible  Minds  •,--.- 
perhaps  rnore  fo  in  the  Mouth  of  the  formal  Be- 
votee,  when  praying  to  the  Image  of  the  Beaft, 
than  in  the  Mouth  of  a  very  different  (^harader: 
And  here  is  the  UNWORTHINESS  which 
the  Apoftle  was  at  this  Time  concerned  to  re- 
prehend, 

An  inconfiderate,  licentious,  or  nndifciplined 
Talking,  h  more  than  a  fimilar  or  comparitive 
Evil:  It  i^  MORh  than  fimHar  to  an  Hunger- 
ing and  Drunkennefs,  luch  as  is  here  difcribed  : 
It  is  in  StridRefs  no  other  than  a  different  Shew 
or  Manifcftaiion  of  the  very  SAMIl  Evil.    • 

.At  otir  Eatings  and  Drinkings  together  it 
is  impofitble  that  we  fhould  commune  in  the 
Capacity  of  Chriftians,  fo  long  as  the  diftempe- 
yatures  of  the  beftial  AfFedions  do  predominate} 
^nd  it  is  impoiTiblc,  that  as  touching  tlie  Things 
pf  God  in  our  Preachings,  Prayings  and  Con- 
verfations,  we  fhould  not  burden  and  offend 
oneanother,  fo  long  as  the  Diftemperatures  of 
the  beftial  AficdioA*  do  predotnin^te. 

And 


(       26l       ) 

And  here  is  the  nnworthinefs  I  fay,  which 
the  Apoftle  was  at  this  Time  concerned  to  re- 
prehend. 

"  Wherefore,  whofoever  fnall  eat  this 
"  Bread,  and  drink  this  Cup  of  the  Lord  un- 
"  worthily,  fnall  be  guilty  of  the  Body  and 
^'  Blood  of  the  Lord.  But  let  a  Man  examine 
"  himfelf,  apd  fo  let  him  eat  of  that  Bread,  and 
"  drink  of  that  Cup.  For  he  that  eateth  and 
"  drinketh  unworthily,  eateth  and  drinketh 
**  Damnation  to  himfelf,  not  difcerning  the 
**  Lord's  Body."     Ver.  27,  2R,  29. 

Not  for  their  Drunkennefs   at  the  celebrat- 
ing of  an  holy  Ordinance  were    thefe  the  early 
Bc-lievers  in   the  Name  of  a  Chrift  thus   dealt 
with  J   for   Ages  and   Generations   the  Idea  of 
Sacrament  was  as  yet  unborn  :  But  fevereiy  they 
are  taken  to  do  for  the  Diftemperatures  of  their 
Affedtions.     It  feems  there  was  a  Caufe  in  that 
their  coming  together  was  not  for  the  Better^  hut 
fcrtheWorfe,  Ver.  17.     The  Lefibn  under  Con- 
fideration,  is  more  excellent  than  as  if  the  Apof- 
tle  had  faid  you  are  at  prefent  Wrong,  and  I 
would  have  you  be  at  Rights;  for  it  appears 
,  that  he    endeavours  to  make  them   acquainted 
with  the  Nature   and  Condition  of  thefe  their 
Diftemperatures,  in  Order  that  they  might  know 
and  be  afliamed  of  fuch  their  Situation,    and  of 
Confequence  judge  and  reform  themfelves. 

Th5 


(       262       ) 

The  Church  did  at  this  Time  confift  partly 
of  fuch  Members  as  lived  feperate  at  we  do  now 
and  partly  of  fuch  as  had  their  Eatings  and 
Drinkings  in  common  ;  and  when  communing 
together,  whether  by  Night  or  by  Day,  whe- 
ther eating  or  drinking,  or  whatfoever  they  did 
m  the  Capacity  of  Chriftians,-  it  was  recom^ 
mended  that  all  fliould  be  done  to  the  Glory  of 
God  :  Such  their  Communion  might  not  have 
been  called  a  Supper  in  the  ordinary  Way  of 
fpeaking,  yet  how  properly  was  it  called  a  Su^p- 
per  (as  is  inftanced  upon  the  prefcnc  Occafion) 
in  a  doof final  Way  ! 

When  Adam  was  forewarned  of  the  Know- 
ledge of  Good  and  Evil,  he  was  forewai*ned  of 
the  Dijlemperatures  that  might  arile  through  Luji: 
He  was  forewarned  of  the  Predominancy  of  the 
beftial  AfFe<5bions  •,  and  if  criminal  in  Adam  the 
Firil,  that  he  fliould  have  lulled  after  that  State 
or  Condition  of  Eating,  which  in  common  with 
the  Beafts  of  the  Earth  we  cio  now  experience 
to  be  ours,  it  was  highly  unwarrahtable  in  thefe 
'the  early  Difciples  and  Followers  of  the  Lamht 
whether  in  the  Way  of  eating  and  drinking,  or 
otherwife,  that  they  fhould  have  communicated 
together  in  the  Name  of  their  Lord,  whilft  peace 
ably  enjoying  the  undifciplined,  unmodified  Af- 
fedtions  of  their  fallen  Eftate.  What,  have  you 
not  Houfes  to  eat  and  to  drink  in  ?  Or  d^pfi  y^  ti)$ 

Church 


C   263   ) 

Church  of  God^  and  Jhame  them  that  have  net  ? 
What  phalli  {ay  to  you?  Shall  I  praife  you  in  this? 
I  praife  you  mt^  Ver.  22.  Upon  this  Ground 
it  is  that  he  proceeds  as  before.  For  I  have  re^ 
ceived  of  the  Lord,  &c.  Ver.  23,  24,  25,  26, 
27,  28,  .2:>,  and  concludes,  For  this  Caufe  mairf 
ere  weak  and  fickly  among  you,  and  many  Jleep* 
For  if  we  would  judge  ourjelves,  we  fhould  not  bt 
judged,  &C.  See  to  the  End  of  the  Chapter. 

It  was  meet  that  a  nervous  and  forcible  Per* 
jpicuity   of  Language  fliould    thus    have  been 
inade  choice  of  upon  the  Occafion,  for  that  the 
Paflage  compares  withG^w.  ii.   16,   17.    And  the 
Lord  God  comr/ianded  the  Man,  faying,  of  every 
Tree  of  the  Garden  thou  mayefi  freely  cat :    But  of 
the  Tree  of  the  Knowledge  of  Good  and  Evil,    thou 
Jhalt  not  eat  of  it :  For  in  the  Day  that  thou  eateji 
thereof,  thou  fhalt  furely  die.     Here  is  a  free  and 
univerfal  Toleration  of  EVE:,RY  Tree   of  the 
Garden  thou  mayefi  freely  eat.      He  is  not  fo 
much  as  commanded  not  to  lull ;    for  that  God 
well  knew  that  he  would  luft :    God  doth  know 
(faid  the  Serpent,    Gen.  iii.  5)    that  in  the  Day 
that  ye  eat  thereof  your  Eyes  ffjdll  be  opened,  and  ye 
Jhall  be  as  Godsj    knowing  Good  and  Evil.     God 
knew  that  the  Humanity  would  luft  (I  fay)  and 
that  by  fuch  Means  the  Curfe  fhould  be  awaken- 
ed in  the  Elements  of  the  outward  Dominion  : 
So  here  the  Apoftle  does  not  abfolutely  forbid 

the 


(    i64    ) 

the  Corinthians  that  they  fhould  not  tat  \  biiC 
they  are  feverely  reproved,  and  at  the  fame 
Time  tenderly  admoniihed  that  they  fhould  not 
luft.  IFhen  we  are  judged  (fays  he)  we  are  chajied 
of  the  Lord^  that  we  fidoidd  not  be  condemned  with 
the  World.  Wherefore  my  Brethren^  when  ye  come 
together  to  eat^  tarry  one  for  another.  And  if  any 
Man  hunger^  let  him  eat  at  Home ;  that  ye  come 
not  together  unto  Condemnation.  Here  was  a  Lef- 
fon  becoming  the  Dignity  of  an  Apoftle,  for 
that'in  fuch  Degree,  as  afTuming  to  commuhi- 
Cate  in  Publick,  upon  pretence  of  their  being 
theDifciples  and  Followers  of  the  Lamb  in  the 
imreformed  Nat?.ire,  ^s  it  had  fared  with  our 
firft  Parents  in  the  Beginning,  fo  now  with  t\\d^ 
they  Ihould  be  found  eating  and  drinking  unto 
themfclves  their  OAvn  Damnation. 

Thus  far  by  the  Way  of  a  Re- promulgation 
9f  genuine  Gofpel,  on  the  Behalf  of  that  Myfiery 
which  by  the  Saviour  was  at  firft  promulgedj 
when  partaking  (as  aforefaid)  of  the  Paftover  itl 
the  prefence  of  the  Twelve. 

Let  us  now  return,  as  it  is  but  Matter  of 
Courfe,  and  revifit  the  paradifacal  EJiate  of  him 
by  whom  came  Death : '  Ldt  us  confider  more 
dircinftly  the  Myftery  of  his  unbroken  Virgini- 
ty, or  the  Myftery  of  that  UNION,  which  un- 
der the  Idea  of  a  Covenant  is  held  to  have  fub- 

filled 


(26s      ); 

filled  between  Deity  and  the  unfallen  Humanity. 
Let  us  endeavour  fundamentally  and  circum- 
(lantially  to  corfider  luhcn.  how^  and  by  what 
fevcral  Gradations  the  DISUNION  did  at  firft 
b'^gin,  v/as  by  Degrees  continued,  and  at 
Length  compleated  by  the'Mcans  of  his  partak- 
ing of  the  earthly  Tree. 


a 


\nd  then  appeared  a  great  Wonder  in 
''  Fkaven  •,  a  Woman  cloathed  with  the  Sun, 
*'  and  t]-.e  Moon  under  her  Feet,  and  upon  her 
"  Head  a  Crown  of  twelve  Stars.  And  fiie  be- 
*'"  ing  with  Child,  cried,  travailing  in  Birth, 
"  and  pained  to  be  delivered,"  Re-uei.  x'n.   i.  2. 

Mere  is  the  Church  universal,  the  Mo- 
ther of- us  all^  Gal  iv.  26.  And  in  Order  to 
obtain,  *  we  muft  return  and  begin  at  ABC: 
We  muft  begin  with  Adam  at  Alfha^  and  pafs 
along  the  Circle,  until  it  be  clofed  upon  the 
Ends  of  the  Earth  -,  for  that  i-t  is  not  till  then 
that  fhe  obtaineth  the  Crown  of  twelve  Stars  as 
above. 

"  And  there  appeared  another  Wonder  irj 
"  Heaven,  and  behold  a  great  red  Dragon, 
"  having  feven  Heads  and  ten  Horns,  and  fe- 
*'  yen  Crowns  upon  his  Heads.     And  his  Tail 

LI  "  drew 

•  To  obtain  thofe  cleat  and  fatisfaSiory  Apprchfnflon:, 
and  as  was  propofed  in  the  Beginnig  ;  fo  f"-  obtain,,  is  now 
defered  to  foms  other  Opportunity. 


cc 


(       2^6       ) 

"J'drew  a  third  Part  of  the  Stars  of  Heaven, 

'*  and  did  caft  them   to  the   Earth  :     And  the 

*'  Dragon  flood  before  the  Woman  which  was 

ready  to  be  delivered,  for  to  devour  her  Child 

as  foon  as  it  was  born,"  Ver.   3,  4. 

The  Dragon  may  not  be  underftood  of  any 
fingle  or  individual  Perfon,  whether  upon  the 
Earth,  or  in  the  IVaters  under  the  Earth ;  but 
the  Dragon,  as  thus  mentioned,  reprefenteth  the 
dark  Power:  It  is  PHARAOH  the  Opprejor 
univerfally:  It  is  the  Trinity  of  D^^/^  and  Helt 
upon  F.arth,  as  manifefted  in  the  A6lings  and 
Speakings  of  Men  :  it  is  the  Tongue  of  the  Egyp- 
tian Sea,  Ifa.  xi.   i^. 

«  And  fhp  brought  forth  a  MAN  CHILD, 
"  who  was  to  rule  all  Nations  with  a  Rod  of 
"  Iron,"  Ver.  5. 

r- 

Let  me  juft  obferve,  that  here  is 
thaPCharaSier  which  cometh  in  the  Name  of  the 
Lord,  as  mentioned  in  the  Beginning,  P.  4. 
Behsld,  your  Houfe  is  left  unto  you  defolate.  For  I 
fay  unto  you,  ye  fhall  not  fee  me  hencefonh,  until  ye 
Jhallfay,  hleffed  is  he  that  cometh  in  the  Name  of 
the  Lord,  Matt,  xxiii.  38,  39. 

The  Man  Child  Is -a  C!iara6ler,  that  is  to  fay, 
it  is  a  Prophst',  it  is    to   be    underilood  of  the 

Internal 


(    267    ) 

Internal  Birth-,  with  God  it  is  a  Characlet^ 
a  Prophet ,  bated  by  all  his  Brethren  is  he ;  a 
very  great  Suffertr^  becaufe  ordained  to  be  a 
very  grcMt  Conqueror. 

With  God  it  is  that  Chara^er  of  whona 
there  was  formerly  a  Dream,  as  follows.  And 
he  dreamed  yet  another  Dream,  and  told  it  his  Bre- 
thren, and  /aid,  hehdd  I  have  dreamed  a  Dream 
more,  and  behold  the  Sun  and  the  Moon,  "  and  the 
eleven  Stars  made  Obeifance  to  me.  Gen.  xxxvii.  9. 

With  God  it  is  a  Character  (I  fay)  for  ac- 
cording to  the  Myftery  of  a  two-fold  Man,  he  is 
caught  up  into  the  Myftery  <?/^2  Wheele  as  it  were 
in  the  Middle  of  a  Wheele ;  or  according  to  the 
Letter  of  the  Text,  he  is  caught  up  unto  God^  and 
to  his  Ihrone,  Revel,  xii,  5. 

With  God,  it  is  ■s.CharaSler,  and  with  Meo, 
the  ASS  is  that  Charamr,  Matt.  xxi.  5.  That 
the  Afs  (hould  have  been  tied  where  two  Pl^ays 
met,    Mark  xi.  4.  hereby   was   reprefentcd  the 

prefent  Condition  o(  our  Aifairs. The  tied  Afs 

did  reprefent  the  prefent  Condition  of  the  ITHperf- 

ed  of  the   Antient  Israel  : The  Afs,  and  a 

Colt  the  Fole  of  an  /Ifs,  Matt.  xxi.  2.  did  pre- 
figure that  Relation  which  henceforward  there  is 
to  fubfift  between  the  Rejlorsd  of  the  Jev/s,  and 
the  Redeemed  of  the  Gentile  Church.     Tell  y? 

L  1  2  the 


(     268     ) 

f he  Daughter  *  of  Zion,  behold,  thy  Kino  cr^n'th 
unto  thee,  meek,  and  fitting  upon  an  yijj^  <,nu  a 
Colt' the  Fole  of  an  Afs,  Matt.  xxi.  5.  '^  God 
**-.  fhall  enlarge  Japhet,  and  he  lliall  dwell  in  the 
"  Tents  of  S hem,"  'Gen.  ix.   27. 

The  ass  reprelenteth  the  outwai'd  Man^  a 
patient  Drudge  and  a  great  Burden  Beaar; — rs 
being  loofed  without  the  Permiflion  or  C^^nlent  of 
the  Owner,  did  forefhew  the  Intervention  of  a 
fingular  Providence,  on  the  Bthaif  of  the 
Rejiored  and  Redeeimd,  without  the  exprcfs  Ap- 
probation of  the  Taskmaster.  Loofe  them, 
and  bring  them  unto  me  (faid  the  Saviour)  ]iii::t. 
xxi.  2.  And  if  any  Man  fay  ought  unto  you,  ye 
Jhallfay,  the  Lord  hath  Need  oj  him,  Ver.  3. 

That  the  then  Jham  KING  fliould  have  fal 
upon  the  ASS,  hereby  it  was  rep^-efented  that 
the  Prophet,  our  Character  (as  diorefaid)  is  not 
himfelf  the  Origin  and^'ountain  of  that  Kingly 
Power,  under  which  he  afteth ;  but  that  he  is 
adluated  and  conduded  by  a  Power  which  is 
Jrom  above. 

The  Acclamations  of  the  People,  Matt.  xxi. 
'9.  Luke  xix.  37,  38.  being  moved  thereunto 
fo  ftrangely,  and  by  a  fudden  Inftigation,  which 
themfelves  could  not  account  for,    did    befpeak 

the 


« 


(     269     ) 

the  VOX  POPULI  of  the  Time  which  is  juft 
commencing.  Blejfed  be  the  King  which  cometb 
in  the  Name  of  the  Lord :  Peace  hi  Heaven^  and 
Glory  in  the  Highejl^  Luke  xix.  3H. 

And  fome  of  the  Pharifees  from  among  the  Mul- 
titude faid  unto  him,  Majier,  rebuke  thefe  thy  Dif- 
ciples,  Ver.  39. 

Jefus  anfivered  and  [aid  unto  them^  I  tell  you^ 
that  if  thefe  fljould  hold  their  Peace,  the  Stones 
would  immediately  cry  out,  Ver.  40. 

His  entering  the  Temple  in  Type,  is  the 
EMM AnUEL  God  with  us  of  our  Latter  Days ., 
it  is 'God  made  manifeil  in  Man,  the  Temple  noz 
made  with  Hands. 

And  Jefus  went  into  the  Temple  of  God,  and  cafl 
out  all  them  that  fold  and  bought  in  the.  Temple, 
and  overthrew  the  Tables  of  the  Money  Chan;ers, 
and  the  Seats  of  them  that  fold  Doves,  Ver.  12.  or 
according  to  th-  Evaqgehft  John. 

He  found  in  the  Temple  thofe  that _  fold  Oxen,  and 
Sheep,  and  Doves,  and  the  Changers^  of  Money  fit- 
ting, John  ii.    14. 

And  when  he  had  made  a  Scourge  of  fmall  Cords, 
he  drove  them  all  out  of  the  Temple,  and  the  Sheep, 
and  the  Oxen ;  and  poured  out  th:  Changers  Money,- 
mtd  overthrew  the  Tables,  Ver.   15. 

Here 


(    270    ) 

Here  the  Scourging  of  the  Temple  did  typi- 
fy that  ^r<?<2/ and  UNIVERSAL  Ov4:rturninc., 
which  is  inftantly  at  Hand.  Babylon  is  fallen, 
is  fallen ;  and  all  thegra'uen  Images  of  her  Gods  HE 
hath  broken  unto  the  Ground,  Ifa.  xxi.  9. 

It  is  to  be  effected  by  the  Movements  of  the 
Eternal  Providence,  conjunftly  and  coopera- 
tively with  the  External  Pr&TvW*?^^*?.  Here  is 
that  Zeal  againfi:  Zeal,  John  ii.  ly.  See  the 
Ninth  of  the  Book  of  the  Prophecy  of  Jfaiah, 
Ver.  5,  6.  The  Zeal  of  the  Lord  of  Hofis  will  per- 
form this,  Ver.  7. 

Such  the  Huxterings,  and  Barterings,^  and 
Money  Changings,  between  Ghara6ler  and  Cha- 
radler  in  general,  fuch  fhe  prefent  Crijis  of  our 
Affairs,  however  it  may  formerly  have  been 
written  of  God's  Houfe,  my  Uoitfe  fhall  be  called 
the  Houfe  of  Prayer,  to  us  the  Peoples  of  thefe 
our  latter  Days,  it  is  become  a  Den  of  Thieves, 
Matt.  xxi.   13. 

The  Tables  are  now  turned,  for  the  Hour 
cometh,  and  novv  i*;,  wherein  h.c,  in  whofe 
Right  Hand  be  the  feven-foid  Movements  of  the 
eternal  Providence,  doth  lift  up  an  Erfr^n  to  the 
Nations,  and  here  is  tl;e /rilEOCR  AC  Y, 
'*  The  feventh  Ang;el  for.nded,  and  there  vere 
"  great  Voices  in  PJeaven,  faying,  the  King- 
"  doms  of  this  WorLi   are   become  the  King- 

*'  aoins 


(       271       ) 

**  doms  of  our  Lord,  and  of  his.Chrifl:,  and  he 
"  fiiall  reign  for  ever  and  ever.'*  Revel,  xi.  15. 
The  Angel  is  here  to  be  underftood  of  the  inter- 
nal Birth  as  before  •,  our  Character,  as  aforefaid, 
being  a  Seventh  in  the  Order  of  the  Myjiery. 
The  Tables  are  now  turned  I  fay;  the  Prophet 
fpeaketh  Peace  and  Reconciliation  to  the  Dif- 
perced  of  the  Former^  \yhilft  the  WOE  of  that 
violent  Leflbn,  Matt.  23  Chapter,  is  denounc- 
ed upon  the  Scribes  and  Pharifees,  Hypocrites  of 
the  prefent  Adminiftration. 

Thus  the  MYSTERY  becomes  revealed  in 
its  Time,  to  the  preaching  of  this  the  Gofpel  of 
the  Kingdom,  for  a  Witnefs  unto  all  Nations. 
Here  is  an  higher  Difpenfation  than  ever  was 
hitherto  known.  It  feems  as  if  the  People  of 
God  fhould  now  make  a  very  confiderable  Fi- 
gure. Behold  the  People  fljall  rife  up  as  a  great 
Lion,  and  lift  up  himfelf  as  a  young  Lion ;  he  Jhdlt 
not  lie  doi9n  until  he  eat  the  Prey^  and  drink  the 
Blood  oj  the  Slain.   J 

It  is  the  Forty  and  Second  Encampment,  a.', 
by  the  Tenor  of  our  whole  Difcourfej  it  is  even 
the  laft  Encampment  upon  this  Side  JOR- 
DON:  *  And  it  appears,  I  fay,  that  the   Ifnn; 


«!! 


X  Numb,  xxlii.  24. 

•  Let  the  Hdreiv  original  be  ccnfultcd  for  the  Meirang 
of  the  Word  Jerdun. 


(       272       ) 

of  God  (hall  be  at  this  Time  very  confiderable 

among  the  Nations; yet  the  Encampment  is 

but  an  Encampment,  for  in  Jr'roportion  to  the 
Excellency  of  fo  glorious  a  Manifeftation  the 
Myfiery  becomes  preverted.  This  is  that  which 
fcems  to  be  intimated  by  the  Words  of  the  Text^ 
in  that  the  Gofpel  is  to  be  preached  for  a  Witnefs, 
Then  (hall  this  Gofpel  of  the  Kingdom  he  preached  in 
all  the  JVcrldfor  a  Witnejs  unto  all  Nations^  and 
■then  Jhall  the  End  come,  Ver.  14.  There  was 
prcfendy  a  Changing  of  their  Tune;  To-day  an 
Hofanna  to  the  Son  of  David,  and  To-morrow, 
or  within  but  a  Day  or  two  afterwards,  away 
with  him,  crucify  him  ;  fo  now  the  Gofpel  is  t(^ 
be  preached  for  a  IVitnefs,  but  there  is  prefently 
a  Changing  of  the  Tune,  the  Myftery  becomes 
preverted,  the  Bead  gets  an  Aflendency,  the 
falfe  Prophef,  the  antitypical  Baalam,  convicted 
of-  the  Truth  at  the  Mouth  of  the  Afs,  our  Cha- 
fafter  as  aforcfaid,  preverteth  the  Myfiery  to 
the  df'ceiving  of  Thoufands.  And  here  is  that 
fo  memorable  a  Trefpafs,  the  fo  inglorious  and  fo 
lamentable  a  Trefpxifs  againji  the  Lord  at  Baal 
Peer :  -f  For  here  is  that  Character  which  fhew- 
eth  Si  ens  and  great  f Fenders,  infomuch,  that  were 
it  pofjihle,  he  fhall  dccei've  the  very  EleSi. 

When 

f  Numb.  XXV.  and  31,   15,  16.  "Ltt  \.\vt  Hehrevo  origi- 
nal be  conluiiea  for  the  Meaning  of  the  Word  Bael  Peor, 


Whin  you  therefore  (fays -the  5aviour) 
fialljee  the  Abomination  of  Dejblutionfpoke^i 
of  by  Daniel  the  I'rophetj  Jianding  wuere  it 
ought  not:  Whojoever  read'ith  it  let  him  uur 
derftand,. 

Then  let  them  which  he  in  Judea^e^  un» 
to  the  Mountains.  Ver,  i^,  17,  iS,  i9)  2,0, 

.  -It  is  now  that  the  Prophet  who  teacheth. 
«nd  preacheth  in  the  Name  of  a  Chrift^  as 
did  jefiis  at  thel'empie,  Matt,xxl  145 1 5, 
lo.  fhall  be  again  betrayed  into  the  Hands 
of  Sinners:  And  here  is  the  S  ACRli:*  ICE  at 
Bo%rah^  anuniverfal  Betraying,  and  putt- 
ing to  Death  over  the  whole  World, 


For  here  is  that  Sacrifise  at  Bozrah 
which  fncceeds  to  the  Scourgifig  of  the 
Temple.  "  The  Sword  of  the  Lord  is 
"  filled  with  Blood,  it  is  made  fat  with 
^^  jFatnefs;  and  with  the  Blood  of  Lam.bs 
<,^  and  of  Goats,  with  the  Fat  of  theKid- 
^^  neysofRams:  For  the  Lord  hath  vS^cri- 
«  fice  ^tBozrahymid  a  GREAT  SLAUGH- 
"  TER  in  the  Land  of  ldumea'\ 

"  The  Enthufiail:  is  a  Poet  in '  earned".* 
Howunufualfoev^er  it  may  be  withfome  of 
usjto  be  in  earnelt  gbout  the  iruth-ofChrifti- 

*'  Say  die  Criticks^ 

.  anityt^ 


(  ^74) 
(inhy^  Men  arc  apt  to  be  in  earnefl:  at  Times, 

after  one  Sort  or  another- -Let  them 

Criticife  upon  the  Doctrines  thus  reveal- 
ed in  the  the  Openings  o£  tiie  Myftcry. 

N.B,  I  would  not  be  underjlood  by 
thole  Figures  P.  ii6,  as  if  really  it  were 
pofJible  that  herebyfhould  havebeenpour- 
trayed  to  the  Life  the  Matters  thus  intend* 
ed;  the  Reader  is  however  at  Liberty  to 
CRITICISE  for  how  near  or  remote  fo- 
ever  (this  remains  to  be  confidered  at  our 
Leafure)  it  may  be  that  fo  high  a  Mani- 
feftation  belongech  to  a  T IME  or  Difp^jA 
Jat'mi  proportionab' y  Severe: 

The  Snn  and  the  Meon^  P.  r.  as  like- 
"ivife  the  Rivers-,  and  Streams  of  Waters 
upon  the  Mountains  and  upon  the  Hills, 
are  to  be  underflood  in  the  Aliffical  Senfe. 

*  '^^  And  there  fliall  be  upon  every  high 
^-  Mountain  and  upon  every  high  Hill  Ri- 
^'-  vers-,  i^nd  Strea7Hs  of  Water  Sj  in  the  Day 
*^  of  the  GREAT  SLAUGHTER  when 
'■•  the  Towers  faU,  Moreover  the  Light 
-'-  of  the  Moo?2  fliall  be  as  the  Light  of  the 
'••  SiLfh  and  the  Light  of  the  Sun  fhall  be 
"-^  Seveii-fold-i  '^s  th^Uight  of  Seven  Days., 
'•'•  in  the  Day  that  the  Lord  bindethupthe 
'  Breach  of  his  People,  and  healeth  the 
^  Ltroke  of  their  AYound."- — The  Saviour 

provcs-ds 


(   vs   ) 

proceeds,  Ver.  23,  24.  For  as  the  Lightning 
Cometh  out  of  thi  Eajl,  ani  Jhineth  even  tinto  the 
Wejl,  fi  /ball  aJfo  the  coming  of  the  Son  of  Man  he^ 
Ver.  25,  26. 

"  Come  near,  ye  Nations,  to  hear,  and  hear- 
"  kea,  ye  People:  Let  the  Earth  hear,  and  all 
"  thnt  is  therein  i  the  World,  and  all  Things 
"that  come  forth  of  it.  For  the  Indignation 
'''  of  the  Lord  is  Upon  all  Nations,  and  his  Fury 
"  upon  all  their  Armies:  He  hath  utterly  d«- 
"  ftroyed  tliem,  he  hath  delivered  them  to  the 
"  Slaughter.  Their  Slain  alfo  iliall  be  cull  out, 
"  and  their  Stinic  fhall  come  up  out  of  their 
*'  Carcafes,  ajid  the  Mountains  fliall  be  melted 
"  with  their  Blood.  And  all  the  Hoft  of  Hea- 
"  ven  fliall  be  diffolved,  and  the  Heavens  fliall 
"  be  rolled  together  as  a  Scroll:  And  all  their 
"  Hoilfhall  fall  down  as  the  Leaf  falleth  oii^ 
"  from  the  Vine,  and  as  a  falling  Fig  from  the- 
"  Fig-Tree.  For  my  Sword  fliall  be  bathed  in 
"  Heaven:  Behold  it  iliall  come  down  upon 
"  Iduniea.,  and  upon  the  People  of  my  Curfe  to 
'*  Tudg-ment.  The  Sword  of  the  Lord  is  filled 
"  v/ith  Blood,  it  is  made  fat  with  Fatnefs,  and 
"  with  the  Blood  of  Lambs  and  Goats,  with 
"  the  Fat  of  the  Plidneys  of  Rams:  For  the 
"  Lord  hath  a  Sacrlace  in  Bozrah,  and  a  great 
"  Slaughter  in  the  Land  of  Idumea.  And  the 
"  Unicorn  Iliall  come  down  with  them,  and  the 

M  m  2  "  B%rj locks 


(     276     ) 

^-  Bullocks  with  the  Bulb,  and  their.  Land  xl'ial! . 
"'•  be  foked  with  Blood,   and    their  Duil  n 
«'  fat  with  Fatnefs.     For  it  is  the  Day  of  the 
"  Lord's  Vengeance,  and  the  Year  of  Ii'jc  -^r.!- 
"  pences  for  the  Controverfy  of  Z/c;/,"    Ifaiah 
xxxiv.    I,  2,  3,  4,  5,  6,  7,  8. 

The  Saviour  p.-oceeds  to  malce  Mention  of 
ihe  Comhig  of  the  Sen  of  Man,  Ver.  30.  and'  that 
the  End  of  the  World  Ihould  thus  have  been  dif- 
courfed  as  it  is,  as  if  our  Lord  had  all  alone; 
been  fpeaking  of  the  Defolations  of  the  City  and 
Temple,  however  it  may  have  perplexed  the 
Orthodoxy  of  the  Times :  That  Speaker  had  been 
Unworthy  of  being  calied  a  Prophet,  who  lliould 
have  fpoken  otherwife  upon  A^z  OccafiOii  than 
as  the  Saviour  here  hath  done.  As' a  Suite rer  he 
did  belong  to  the  Typical  Jdr/iinljirati:n ;  and  it 
is  hence  that  whatfoever  tranlacled  in  the. 

"Way  of  a  fnlnliing  the  former  Predictions  eon- 
cerning  him,  as  were  all  the  material  Circum- 
ftances  of  his  Birth,  his  Life,  Crucifixion,  R'jj.r-^ 
re^iion.  Sec.  were  tranfaclcd  in  lype,  as  by  the 
Tenor  of  our  prefent  Difcourfe.  And  if  this  his 
lafi  Prophecy,  did  bare  a  doul^Ie  Afpcd,  or  was 
fpoken  with  a /W£' /y/i  Meaning  j  or  is  it  fuch 
as  doth  require  a  ^i?*x<^/^  Interpretation  ?  Lvcn  fo,, 
as  refering  to  the  Times  of.  the  Gentile 
Church,  were  the  Predidions  of  the  former 
A.d.ir.iniftra!ion  univerfally.     They    do    all    of 

them 


(   VI   ) 

them  bear  a  DouhU  Afpe5l  I  fay,  and  particularly 
thcie  upon  the  Subjed  nov/  under  Confideration, 
the  Dejuiatious  of  the  Gentile  Church,  fee  the 
Plate,  it  is  as  plain  as  12  3  4  5^7'    ^'^^^  ^'^^• 
Firj:,  Second  and  Third  Forms  are  in  black,    and 
ihc  F/flb,  SL^ib  ^nd  Seventh   are  in  white;    the 
One  is  the  Type  o#  Shadow,  the  Other   is  the 
.  Antitype  LAW  and  GOSPEL.--— The  Rebelli- 
Gin  and  Hcartsdnefs  of  the  Jews  did  terminate  in 
the  Deftruction  and  Defolation  of  their  City  and' 
Temple,  the  mod  tragical  arid  terrible  Cataftro-  ' 
phe  that  ever  befj:l  a  People   or  Nation  ever 
{\i-\ct  the  Beorinninf?  of  the  World  :  And  by  how 
much  the  Difpcnfation  of  GOSPEL  is  more  ex- 
cellent than  was  that  of  the  LAW,    and '  by  how 
much  more  abundantly  it  is  abufcd,  by  fo  much 
the  more  terrible  the  DESOLATIONS   which 
are  determined  upon   the    ENDS    OF    THE 
EARTH. 

"^       It  is  hence  that  our  Lord  fhould  have  declar- 
ed, Ver.  3,3.  This  Generation  Jhall  fwi  pafs  until  all 

thefe  Things  jhall he  fulfilled:  And  it  is  hence  that 
fo  manifeflly  there  belongeth  a  Double  Interpre- 
tation to  thofe  remarkable  Sentanccs,  Luke  xxiii. 
2S,  29,  30,  31. 

Above  all  Things  let   us  be  av/are  of  com- 
mitting Trcfipafis  againjt  the  Lord  at  RA.\r,  Pzo". ; 

of 


(     =78     ) 

of  tampering  with  the  Myjlery,  for  -hov/ever  de- 
lighted and  in  Love  with  the  Truth,  the  Out- 
goings of  our  Thoughts   mud  be  continually 
fupprcifed  until  luch  Time?  as  th?  Beflial  Affec- 
tions ht  fubdued.      *^   '  '  v 
" ;  the  Iiilie  and  Conkquencc  i,;   v- 
of  how  terrible  !  Nu?nb.  xxv.  Ver.  3  to  9.     and 
again,  Chap.  xxxi.    15,   16.    and  Rom.   i.    21, 
22,  23,  24.     Let  us  watch  aj^ainft  the  Outeo- 
ings  of  our  Thoughts,  for  when    brought  into 
the  Faith  there  needs  no  iludying  or  flriving  to 
ipeculate  at  all :  And  however  a  leafonable  Con- 
verfation,  and  in  a  feled  Way,  as  touching  the 
Mylleries   of  the   Kingdom,    neither  may,    or 
ought  to  be  entirely  prohibited,  yet  in    gene^rai 
the  Maxim  fpeak  not  of  Religion^  J    is    worthy 
of  our  ftridleft  Obfervation  ;  he  that  ofe?:de(h  nci 
in  Word  the  fame  is  a  perfeSl  Man.     There   needs 
not  be  a  great  deal  faid ;  but   fo  far  as  Pafo^ts 
or  Authors  are  conlulted,  let  fuch  be  prefered  as 
do  not  confider  the  Work  of  Converfion  and  R.e- 
generation,    a  fudden    and     miraculous  Thing, 
but  as  confiding  of  an  orderly  and  gradual  Ivla- 
nifellation    of  one   Evil   after   another.      The 
Light  fjjtneth  in  Barknefs,  and  the  Darknefs  cc:n~ 
pehendeth  it  not, 

I 

X  W.  Pcnn,  whether  it  is  the  Time  that  bringeth  it  to 

fafs,  cr  whether  it  is  the  Turn  of  my   own    Ob'"ervations, 
cannot  fay,  but  it  fseitis  to  me  as  if  the  Peoples  more, 
than  ufual,  are  at  prefcr.j  addidcd  to  a  Blameabienefs  herein. 


(  ^79  ) 
I  do  abfolutely  forbid  a  Formal  FrayeVi 
it  is  merely  a  Device  of  die  Whore  •  2i  filthy 
In?iovatio72y  peculiar  to  thefe  our  latter 
Days;  condemnable  in  itfelf,  and  moft 
abominable  ixi  its  whole  Nature. 

It  is  expresfly  forbidden  by  the  Saviour. 
A?idwhe?i  thouprayejlj  thoujhalt  ?iot  be  as 
the  Hypocrites  are ;  for  they  love  to  pray,  fla?id' 
JTig,  &c.  Matt.  vi.  Verily,  I  fay  unto  you,  they 
have  their  Reward,  hut  thou,whe?i  thouprayejf, 
e?iter  into  thy  Clofet,  aiidwhen  thouhafijbui 
thy  Door,  pray  to  thy  Father  which  is  in  Secret-^ 
and  thy  Father  which  feeth  iii  Secret  Jhall  re- 
ward thee  openly.  The  Prayer  which  is  herq 
iDropofed,  was  by  no  Means  intended  a 
Formale  of  Words,  but  it  was  recommend- 
ed as  being  that  Condition  or  State  of  the 
Will  and  AfFeaions  which  diftinguifheth 
a  real  Chrifiiaji  from  an  Hypocrite  in  all 
Places,  and  at  all  Times,  "^  It  is  how- 
ever acknowledged  that  there  are  Times 
and  Occafions  when  the  Chriflian  is  con- 
fiderably  benefitted  by  Retirenmit:  but 
this  Retirement  confiftech  more  immedia- 
tely in  the  AbdractenCfs  or  Retirement  of 
the  Mind,  fuch  as  may  be  exercifedwhen 
about  one  daily  Bufinefs,  than  in  the  Advan- 
tages of  a  Clofet  Devotion,  according  to 
the  more  literal  Acceptation  of  the  Word. 
Not  often  are  there  Occafions  for  vocal 
Prayer  in  private,  norcver  in  Public,  anv 
echerwifechan  in  the  way  of  an  acceptable 

l?Jce?ife, 


(     T-^o    )! 

Inccfifcy   ^Jwset    Savour  unto  the   Lard,. 
Numb.  xvi.  7. 

■*  The  Beajls  of  the  Field  do  enjoy  the 
Pleafiires  of  Life  witnout  ttiQ  Imputations 
of  SIN;  when  behold  theHEASTieis near- 
ly allied  to  the  perilhable  Earth,  is  found 
to  be  a  compound  of  mo/^taltonilhing  Ii- 
tonfijiaricies-, — —What  Man  upon  the  Larth 
who  (without  the  Aliffance  whether  of 
Preacbingy  or  o£  Prieft-craft^is  notSen(ib[e 
at  one  T  ime  or  another  that  he  is  a  SIN- 
NER ?  Here  is  therefore  that  ib  incompre- 
henfible  a  Relation  Subfifting  between 
DEITY,  and  the  fallen  Hummity:  Whence 
this  €ojifciouf7jefy  of  Sm  or  what  riiay  it  be. 
called  ?  With  fome  it  is  REASON  ]  and  with 
others  it  is  CONSCIENCE:  few  beino"  able 
to  explain  thenifelves  upon  the  Occaiion. 
Here  is  that  which  however  in  the  Lan- 
guage of  the  Teflaments  Ipiritually  is  cal- 
led the  LIGHT.  All  'Ihiiigs  that  are  Re- 
proved are  made  i/wiifefl  by  the  Light  for 
whatfoever  doth  make  majiifeft  is  Light  Eph. 
J,  13,  Whatfoever  EVIL  jis  uppermoft, 
that  isitv/hichmuft  beat  the  Hrfl:  forfaken, 
and  it  is  not  altogether  likely  that  itfliould 
be  forfaken  at  onc^,  or  as  tho'  I  were  able 
to  forfake  it  of  myfelf;  not  Va'mly  for 
die  Lucre  of  a  future  Reward  on  die  One 
Hand,  or  fuperftitioujiy  for  the  Fearful- 
nefs  of  Hell  upon  the  other,  for  in  the 
Way  of  a  SACRIFICE  only  can  it  ever 
be  effectual  forfaken,  thy  Will  begone; 
'      '  the 


(  ^81  :) 

The  £i?i/which  ina  national  ^ndfodetf 
Way  (cemsac  prcient  to  uppermod,  is  thac 
of  an  heedleis  blind  and  mofl  idolitrous 
Profanation  of  '1  HAT  NAME  which  by 
Chriflians  ought  never  to  be  takeii  in  vain^ 
in  our  Freachings^  Frayi?igs  and  Si?igmgs^t 
our  weekly  Allemblies. 

The  foregoing  is  but  barely  Treli7ni7ia7y 
to  what  is  yet  behind,  it  is  but  the 
firft  Fruitso{  our  travailing  m  Pain^  and 
for  the  Explanations  propoled,  the  Reader 
isretered  to  Ibme  other  Opportunity.  . 

This  our  frft  EJJay  may  not  be  fo  con- 
fiderable as  thr:t  the  Lnem y  fhculd be  under 
Apprehenhons     upon    the    preient   Gc* 

cai:on: Be  that  as  it  may,  it  is  the 

TIME  that  fpeaketh,  and  the  lixpknations 
by  one  Means  or  another  fliall  be  carried  on* 

It  will  be    objeGcd   'by    feme,    that 

a  Stile,  and  Way  of^peaking  his  forward, 
lefs  inlblently  daring,  and  imipcricus,  mighc 
better  have  became  lounoiperiencedaler- 
Ibn,  I  anfwer,   the  Work  is  a    lery  Jircfj^s 
Work-,  Ifa,  xxviii,'zj,  and  whether  I  may 
have  been   conducted  by  the  Motion  of  a 
Wheely  or  whether  by  the  Movements  of 
a  VVhsel  as  it  were  in  the??iiddIeofa  Whedi 
is  now  fubmittedto  the  Peoples  whcmXo-- 
ever  it  may  coccerni. 


Pi  S,     The  Pqftcript  7?ie  Jit  ions  d  171  the  Table 
of  CojitentSy  confift'mg  of  iz  Pages  'm  a 
Jmall   Character  ;    at  the   hiftance   of  a 
■  "^^  Friend  J  is  "^  for  the  prefe?it  fet  a  fide. 


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